@Vico gave a good summary of Latinizations within the Byzantine tradition. Sadly the Maronite tradition is even worse for the wear. That being said, many of our Latinizations are in intangibles. Things like mentality and theological approach. Many of the worst implementations of the “spirit of Vatican II” in the West have occurred in the Maronite tradition as well. Things like removing repetitions, shortening (significant) prayers, turning altars around, etc.
We’ve also by and large adopted the systematic and/or scholastic approach to theology–something completely foreign to the Maronite-Syriac tradition which relies largely on biblical typology and poetic reflection and, traditionally, mistrusts philosophy in general and specifically the use of philosophy in theological reflection.
When it comes to our spiritual tradition, you’d be hard pressed to find a Maronite teacher who draws deeply from the Desert Fathers and the great Syriac mystics like Isaac of Nineveh, Philoxenus of Mabbug, Dadisho, John of Dalyatha, and the like. Instead what you’ll find (simply take a look at the Maronite Voice for proof) are quotes from St. Faustina, Teresa of Avila, Therese of Lisieux, et al. All wonderful mystics, of course, but relying primarily on them instead of our own Desert and Syriac Fathers is certainly a Latinization.
In terms of our Divine Office (Liturgy of the Hours), we don’t currently have an official translation into English. The translation currently in use is pretty severely Latinized while maintaining something of a Syriac flavor. This is, in my mind at least, somewhat understandable considering that the current Divine Office was “adapted” for private use (the Divine Office is traditionally celebrated publicly with a congregation), and was translated from French, which was translated from Arabic, which was a translation from Syriac. I’ve been told that there is a new translation of the Divine Office in the works. How good it will be remains to be seen.
The suppression of many of our Anaphorae is another Latinization that pops to mind.
And then, of course, there’s another extreme that I call “Byzantinization.” It’s essentially the same as Latinization, except that it equates everything “Eastern” with everything “Byzantine.” So you find Maronites who draw their theology and spirituality primarily from John of Damascus, or Gregory Palamas, or the writing of the Philokalia, and the like. Again, all good things within their own tradition, but not an authentic expression of Maronite-Syriac theology or spirituality.
