In Reading, a scientist inserts an implant into his brain and his wife’s arm, so that he can control the movements of her wrist with his mind. In Newcastle, researchers seek a license to insert a human genome into a cow’s egg, to create hybrid stem cell line for research. Across the country IVF clinics provide genetic screening tests to deselect potentially disabled embryos. Does it matter? Why should Christians be concerned?

For some the answer is simple: such innovations disrespect the ‘image of God’ in us, they devalue human life and disrespect our Creator. However, even if we agree that such activities are morally wrong, the Christian liberal is instinctively inclined to ask: Why should we legislate? Why should we impose our religiously informed values on others?

Secular critics of some of the new technologies have a completely different approach. Academics, feminists, disability rights activists, and a host of diverse pressure groups have begun to consider the social implications of the new technologies. Controversially, the philosopher Habermas and the political scientist Fukuyama have both influenced bioscience policy. They go so far as to argue that Liberalism itself is endangered by the likely consequences of the technologies.

They fear, for example, that the preferential genetic, technological, and pharmaceutical ‘enhancement’ of the wealthy will undermine principles of civic equality. From a different perspective, the feminist sociologist Hilary Rose, writing in the Guardian, raised concern about the exploitation of women for the generation of the eggs required for embryo research.

For Christians, it is fascinating to recognise that the same values threatened by misuse of new technologies are the very same values our society has derived from its Christian heritage. The intrinsic worth of every human being – made by God in His own image – is a cornerstone of the concept of a liberal, democratic state. As society loses sight of its Christian roots, even secular commentators are worried that the values derived from them are threatened.

It is right and proper that Christian engagement in these emerging issues should be founded not on abstract moralising, but a commitment to speak up for the rights of the marginalised, and to prevent further marginalisation. In this we find ourselves allied with an unusual range of collaborators who have also begun to fear the social consequences of the misuse of new technologies.

However, reflections on these social impact arguments should inspire us to consider the majesty of a Creator who not only made us in His image but whose word, directs us to our own greater good.

Check out the website of the Centre for Bioethics & Public Policy at http://www.bioethics.ac.uk for more details on science research and some of the ethical issues it raises.