Though sometimes derided as lowbrow, the horror genre in literature and film is nevertheless culturally important. One reason Christians should pay attention is because it is often through horror that challenging bioethical themes are first encountered by the general population. Key works of the genre invite conversations about human nature and theories of personhood. The subgenre of greatest interest here is known as body horror, alternately called biological horror. The defining characteristic of body horror is that it produces terror or visceral dread by exploiting a sense of physical wrongness in particular bodies. As embodied creatures, fashioned in the image and likeness of God we must make sense of the many puzzling conditions our bodies endure. Body horror plotlines may involve disease, decay, parasitism, mutilation, mutation, hybrids, chimeras, disfigurements, birth defects or the violation of the human body by a foreign entity, and usually feature grotesque and sickening imagery. Special attention will be given to Frankenstein, Mary Shelley’s fantastic story about finding the secret to life. This novel became one of the most important myths of modernity. Like many horror tales, it interrogates the nature of ambiguous bodies. We want to know who shall qualify for full membership in the human community. Is there such a thing as fixed nature or are our taxonomies just culturally induced prejudices? Some say that human nature is not so much about what you are as it is about how you are understood and described by yourself and others. According to postmodernist critic Elaine L. Graham, freaks, aliens, and monsters in books and film expose the fragility of the very “taken-for-grantedness” of such categories as male/female, human/animal, human/machine, living/dead. Horror stories might destabilize our certainty about what a person is. In light of biotechnology and scientific hubris, they can also serve as cautionary tales.