Steward is a Beta— a clone. In his memories, he’s an elite commando for an orbital policorp— but because his Alpha never did a brain-scan update, Steward’s memories are fifteen years out of date . . . and in those fifteen years, everything has changed. An interstellar war destroyed the company that held his allegiance. His wife has divorced him, along with the second wife that he can’t even remember. Most of his comrades died in a useless battle on a world called Sheol, and those who survived are irrevocably scarred. An alien race has arrived and become the center of a complex and deadly intrigue. And someone has murdered him. “Fast-moving, hard-driving, with a robust well-handled plot . . . a stirring and heartening performance.” – Kirkus Reviews “Walter Jon Williams proves that he is a master of action, character and galaxy-spanning plots.” — Fantasy Review “A combination of fast action, gritty realism, and high-tech polytechnics that is certain to be popular with Williams’ growing audience.” –Booklist. “(Williams) is a master of the intricate yet fast-paced plot— the essence of thrillers and novels of political intrigue.” –Locus

"The Authorized version of the book of Job": p. [2]-56. Includes bibliography.

ÒThis book is concerned with why the world is not such an easy place in which to live. Human beings, as its apparently most sentient creatures, live daily in a morally ambiguous environment. Most of us experience contentment, happiness, and even profound joy. But these experiences are all too often interspersed or punctuated with unwarranted suffering, excruciating pain, and sometimes irrational violence. Although human life may at times seem like heaven on earth, it can also be more like scenes from a Kafka novel or a scarred canvas of Edvard Munch. This book is primarily concerned with the problem of reconciling these two kinds of experiences with belief in a God who is said to be all good, all knowing, and all powerful. ÒThroughout the book, I continually refer back to three criteria for what I think would count as a good answer to the problem. . . . First, any serious philosophical or theological response to the problem of evil must be true to the tradition from which the problem originates. The problem of evil is a peculiarly Judeo-Christian problem because of the attributes of God in that tradition. . . . Second, any answer to the problem of evil should be one that is logically consistent. . . . Third, a good answer to the problem of evil must take the individual sufferer seriously. --from the Introduction

"Contributors examine Thomas Aquinas's exegesis of the Book of Job in relation to his philosophy and theology"--