Changes

Throughout the work the priesthood is represented in a favorable light. The renegade priests Jason and Menelaus are not mentioned by name—a striking contrast with the treatment given them in the Second Book of the Maccabees. From these facts [[Abraham Geiger]] <ref>[http://www.jewishvirtuallibrary.org/jsource/biography/AbrahamGeiger.html Abraham Geiger (1810 - 1874)] (jewishvirtuallibrary.org)</ref> conjectured that the author was a Sadducee, and most recent writers follow his opinion, although they fault him for calling the First Book of the Maccabees a ''partisan'' document; its temperate and just tone certainly redeems it from such a narrow evaluation.  

Throughout the work the priesthood is represented in a favorable light. The renegade priests Jason and Menelaus are not mentioned by name—a striking contrast with the treatment given them in the Second Book of the Maccabees. From these facts [[Abraham Geiger]] <ref>[http://www.jewishvirtuallibrary.org/jsource/biography/AbrahamGeiger.html Abraham Geiger (1810 - 1874)] (jewishvirtuallibrary.org)</ref> conjectured that the author was a Sadducee, and most recent writers follow his opinion, although they fault him for calling the First Book of the Maccabees a ''partisan'' document; its temperate and just tone certainly redeems it from such a narrow evaluation.  

The narrative is told as though the victory over pagan suppression was due to the military genius of these men, exercised under the favoring guidance of God (1:64, 3:8), and not solely a divine deliverance of the people and the nation by the direct intervention of God. Curiously enough the word "God" does not appear in the work, nor does the word "Lord." However, the idea itself, as in the Book of Esther, is not lacking but is represented by "Heaven," or by the pronoun "He." In spite of this mannerism, the author was a deeply religious man, very zealous for the Law and for his peoples' national religious institutions (see 1:11, 15, 43; 2:20-22; 3:21), for the Scriptures (1:56, 3:48), and for the Temple (1:21, 39; 3:43). Devout Jews today, in particular the [[Judaism|Hassidic Jews]], in their writing and speech, use similar ''[http://www.merriam-webster.com/dictionary/circumlocution circumlocutions]'', using the written form G-d, for example, instead of God, and in the synagogue readings, where the printed edition of the books indicate the Name with the mark ''' ' ' ''', they speak the word "''[[Adonai]]''" in place of the [[Tetragrammaton|Tetragrammaton <big><big>יהוה</big></big> YHVH LORD]].

The narrative is told as though the victory over pagan suppression was due to the military genius of these men, exercised under the favoring guidance of God (1:64, 3:8), and not solely a divine deliverance of the people and the nation by the direct intervention of God. Curiously enough the word "God" does not appear in the work, nor does the word "Lord." However, the idea itself, as in the Book of Esther, is not lacking but is represented by "Heaven," or by the pronoun "He." In spite of this mannerism, the author was a deeply religious man, very zealous for the Law and for his peoples' national religious institutions (see 1:11, 15, 43; 2:20-22; 3:21), for the Scriptures (1:56, 3:48), and for the Temple (1:21, 39; 3:43). Devout Jews today, in particular the [[Judaism|Hassidic Jews]], in their writing and speech, use similar ''[https://www.merriam-webster.com/dictionary/circumlocution circumlocutions]'', using the written form G-d, for example, instead of God, and in the synagogue readings, where the printed edition of the books indicate the Name with the mark ''' ' ' ''', they speak the word "''[[Adonai]]''" in place of the [[Tetragrammaton|Tetragrammaton <big><big>יהוה</big></big> YHVH LORD]].

==Doctrine==

==Doctrine==