g, however. Twinning is a random, unpredictable event, involving the duplicating of a genetic composition which has never existed before and which at that point is unknown. Cloning would choose the genetic composition of some existing person and make another individual with the same genes. It is an intentional, controlled action to produce a specific known end. In terms of ethics, choosing to clone from a known individual, and the unpredictable creation in the womb of twins of unknown genetic nature belong to categories as different as accidental death is to murder. The mere existence of "identical" twins cannot be cited to justify the practice of cloning.
             There for, it is not the genetic identity that is the crucial point but the human act of control, and it is this element of control, which provides the fundamental ethical case against human cloning. The biblical picture of humanity implies that we are far more than just our genes, or even our genes plus environmental influences, there is also our spiritual dimension, made in God's image, constituting a holistic notion of being, in which the relational element is as important as the individual. To be a person is to be in relationship. Hence it is vital that the relational implications of technology are considered alongside the ontological. It is against this picture that most people would see it ethically unacceptable to clone human beings as a matter of principle. In so far as genes are a fundamental part of our make up, to choose to replicate the genetic part of human make up technologically is a violation of a vital aspect of the basic dignity and uniqueness of each human. By definition, to clone is to exercise unprecedented control over the genetic dimension of another individual. This is quite different from the control parents exert in bringing up our children. Whatever the parents do or do not do, it is inev
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