Recent scientific advances dealing with the origin and manipulation of life demonstrate that Shelley was prescient in concept but on the wrong track in detail–neither DNA wizardry, fertilization ingenuities nor cloning has anything to do with reanimating dead pieces of human anatomy. Yet Shelley brought the latter notion and its potential consequences into the area of rational discourse, where they have remained to this day. (Abrash)The short-lived television show Dark Angel is a good example of science fiction that was inspired by issues Frankenstein addresses and bringing them into the twenty-first century. Frankenstein’s daemon is a superhuman created by integrating the parts of corpses (Shelley 37, 39); Max, the show’s heroine, is a superhuman created by meshing DNA strands from innumerable sources (Dark Angel). She is a clone of many people, not just one (Dark Angel). Though the Monster was not created for a specific purpose as Max was (Dark Angel), the show amplifies the notion of the Creature’s desire to be loved and accepted and the hatred it receives (90, 109) by examining the conflict of not only one daimon, but many (Dark Angel). Like the Monster (113), these transgenics have been forced to hide (Dark Angel). People fear not only what violent acts they might commit (111, 114, 135-136, 159-160; Dark Angel) but that they might wish to procreate (135, Dark Angel). Other concerned citizens claim that these man-made beings don’t even have a soul (Dark Angel).
But any reader of Frankenstein or viewer of Dark Angel is quickly convinced that these beings do have souls and consciences: even if they choose to ignore them. Both the Creature and Max have creators that refused to apologize or accept responsibility for their actions (180; Dark Angel), both superhumans are haunted by crimes they have committed (184-185; Dark Angel). The Monster claims that he pitied Frankenstein, hated himself, and “was the slave, not the master of an impulse, which I detested, yet could not disobey” (183). This is a perfect example of the sin that all men experience: “I don’t understand myself at all, for I really want to do what is right, but I don’t do it. Instead, I do the very thing I hate (Romans 7:15). The Creature argues:
No sympathy may I ever find. When I first sought it, it was the love of virtue, the feelings of happiness and affection with which my whole being overflowed, that I wished to be participated. But now that virtue has become to me a shadow, and that happiness and affection are turned into bitter and lasting despair, in what should I seek for sympathy? (Shelley 184)Both Frankenstein and his Monster “. . .believe that we need not cast about for a Savior because we’re good enough to work out our own salvation. These people conclude (logically, if their assumption is correct) that they don’t need Jesus Christ to die for them. They can fix what’s wrong themselves” (Baldwin 24). This is evident in the Creature’s request that his creator make him a companion (Shelley 116-117). He claims: “I am malicious because I am miserable” and “If any being felt emotions of benevolence towards me, I should return them an hundred and an hundred fold; for that one creature’s sake, I would make peace with the whole kind!” (117). Despite the Monster’s excuses he confesses that he willingly chooses revenge (183): he does not apologize for this or acknowledge his sinful nature (Baldwin 25). His double-talk is confusing, but the Creature does make it clear that he doesn’t feel that he is responsible for his actions in the slightest (Shelley 184-185).
The Bible, however, is clear that “all have sinned; all fall short of God’s glorious standard” (Rom. 3:23). “. . .The trouble is not with the law but with me, but with me, because I am sold into slavery, with sin as my master” (7:14b). “You may be saying, ‘What terrible people you have been talking about!’ But you are just as bad, and you have no excuse! When you say they are wicked and should be punished, you are condemning yourself, for you do these very same things” (2:1-2). The Creature claims that he will kill himself and then: “I shall no longer feel the agonies which now consume me, or be the prey of feelings unsatisfied, yet unquenched” (Shelley 185). The Monster may find comfort in the belief that death will bring relief, but alas, such is not the case (Rom. 2:5-9)! Only Jesus’ free gift can save us, and we must believe in Him before we can accept that gift (Hebrews 11:6).
“Shelley’s accomplishment was to enable readers to think seriously about the creation of an artificial human being and consequent issues” (Abrash). Though I have seriously considered these issues while examining what the Bible says and watching and reading numerous forms of science fiction, I am still uncertain if cloning is moral. It seems clear to me that such creations will be just as fallible as man is, just as capable of compassion and feeling, and will eventually be created. Yet I still believe that every human being is responsible for his or her own actions regardless of what ill they have had to bear. We are all monsters in our own way, we are simply more adept at hiding it than the Creature. The Monster’s failing was that he did not realize why he was fallible and that he needed a Savior to be good and happy and accepted (Rom. 8:5-10). Unfortunately, a few centuries haven’t changed that in most of us humans, either.
Baldwin, J. F. The Deadliest Monster: A Christian Introduction to Worldviews. Eagle Creek, Coffee House Ink, 1998.
Dark Angel. “Freak Nation.” 3 May 2002. Dir. James Cameron. Perf. Jessica Alba, and Michael Weatherly. DVD. Twentieth Century Fox Film Corporation, 2003.
Holy Bible: New Living Translation. Metal Edition. Wheaton: Tyndale House Publishers, Inc. 1996.
Shelley, Mary. Frankenstein; or, The Modern Prometheus. 1818. Ed. Susan J. Wolfson. A Longman Cultural Edition. New York: Longman Publishers, 2003
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