The question is is this question pertaining to contemporary or traditional (i.e. prior to the 80s) practices? In terms of contemporary practices, the Maronite Church has been so Latinized that we have abandoned the majority of our ancestral patrimony and just do Latin devotions such as the rosary, stations of the cross, divine mercy chaplet, novenas, etc. Even the Qurbono Qadisho’s current introduction states how in the '70s our patriarchs decided to get rid of our previous liturgy and use the novus ordo as a base model for a new one.
Traditionally, our Qurbono was similar to that of the Malankara and Syriac Orthodox. Qurbono would be offered following the morning office called Safro. Everything is chanted and services always include an offering of incense through a prayer called the hoosoyo in imitation of Aaron the high priest and derived from the Jews of Edessa. The hoosoyo is composed of four parts: (1) proemion: a doxological introduction of a theological concept, (2) sedro: an explanation of that concept and petitions, (3) etro: prayer specifically requesting that the incense be accepted, (4) qolo: hymn that summarizes the theological importance of the concept previously introduced. While we have retained the hoosoyo of our services, the words have been drastically altered in some cases to reflect Latin theology (for instance, for the Assumption our traditional hoosoyo speaks about Mary tasting death and Jesus sending the angels to bring her holy body to heaven whereas the “new” hoosoyo painfully avoids mentioning anything about Mary dying). Also Judgment is a constant theme in traditional Maronite prayers whereas the new prayers have removed it completely because we do not want to make God seem “mean.”
Structurally, the Qurbono was very different from how it is now, as most of the preparatory beginning has been gutted and put in the middle to resemble a novus ordo offertorial. Traditionally there are 7 readings, 5 from the OT, but now we only follow the Tridentine format of reading one epistle from the south side of the altar and the gospel from the north.The rubrics for many of our symbolic gestures have been removed and sanctuary veils (curtains that open and close in front of the sanctuary) have been banned in most dioceses.
Particular feasts had liturgical additions that could be found in the Kitab al Ritab (the Book of Rites).
The Shhimtho, which is the Ordinary of the 7 daily offices, is probably the closest thing to what Maronite would commonly do as a “devotion,” although it itself is again technically a liturgy. The funeral rite is fairly fascinating and is essentially an office. Devotionals amongst Maronites were visits to the tombs of saints and taking from them blessed oils.
While we do not have the plethora of common devotions like the Latin Church, our Church was traditionally very liturgically rich so there wasn’t need for devotions.
:bighanky: