1. There is an equal importance to the practices of meditation, sutta study, discussion, and
devotional practices. But there is especially an emphasis on meditation and sutta study over
rites, rituals, and ceremonies.
As far as I had seen, the first steps (Gratitude, Dana, Sila) into practice are missing and have no much attantion in "modern Theravada". Naturally there is much joy in intellectual sensuallity which as well in meditaion as compensation to wrong livelihood (natural wellness trend)
2. Men and women can practice together in a monastic environment.
That is something that might sound heroic and mature, but actually that is not really possible. We are not that strong as we might thing, not to thing on the example one would give.
3. The Dhamma can be taught in English or other language of the local community.
That is nothing new, but it is maybe new that it is taught to everyone in every situation. Such offensive, needs also much work on the sideeffects of this offensivity. But that is maybe another point. How ever it is good to speak not in every language in regard of its social use. For expample to use slang or very worldy language would damage the Dhamma and respect. Reperception is very importand to find out of the jungle of usuals.
4. An international electronic sangha can exist.
I guess it would not make sense to destroy it. Buddhist do not have problems with existing and also do not force aversion. In regard of birth, its something different. But that's an individuall thing. It's not possible to maintain something without support and as long as it is not taken, it will be not an subject of balme and if good done, even a wholesome way to use the given in its best way.
One other aspect is that the path of Dhamma is always a path against the stream and samples outside the main stream are often needed. Trickiness, I am not sure if that is really a way.
5. All Buddhist traditions are not only vehicles toward complete perfect enlightenment but
that they can teach each other.
We can not talk about Buddhist tradtions if the intention is not toward the end of suffering. Of course a Buddhist would tolerate if others fell well in the circle of suffering and strive for other things. But there is also something different the Buddha also used all his power to get through it. Brahmans, Ascetics and Deities who sell bark wood as hard wood, as such maya would close the door to the eightfold path for a long long time.
Reconciliation and unanimity is not always possible, a fact which also Buddha had pointed out.
6. Lay persons can not only teach other lay persons but can teach monks as well.
That is nothing new, but a tendency of less respect and a thought to know much is a general attidute or our times. I would not force that. If a monk likes to listen to a layman or not its up to him. For the layman as well.
In regrad of Vinaya and rebuking its already clear, that a monk needs to pay respect and give rebukes even of layman attantion. Otherwise one would slander the Vinaya or Dhamma direct or indirect. Of course also something that happens very often today, as it seems to be a need to demontage the Vinaya to be able to addopt Dhamma.
Maybe this is something we all need to learn:
A Sense That Your Arm is Short
The Buddha's teachings are direct, straightforward, and simple, but hard for someone who's starting to practice them because his knowledge can't reach them. It's like a hole: People by the hundreds and thousands complain that the hole is deep because they can't reach to its bottom. There's hardly anybody who will say that the problem is that his arm is short.
The Buddha taught us to abandon evil of every kind. We skip over this part and go straight to making merit without abandoning evil. It's the same as saying the hole is deep. Those who say their arms are short are rare.
7. Women can teach men . . . and monks.
That is a very cheep political statement. No comment, one need to think about the need of such statements by one self.
8. Women can become fully ordained bhikkhunis (nuns), if they so choose.
It's important to understand that there are no rights in the way of our modern illusion. Right is something given. If there is no giving, taking is the usual way if somebody desires for something. If taking is a wholesome way, I guess one needs to think deeply for one self.
9. One can interpret the planes of existence as physical places or as mental states and
neither view precludes one from being called a Buddhist.
This is as old as Buddha Dhamma. But one should not mix it with something that is outside of right view. Coming form nowhere and going to nowhere is no basis for practice the Path.
10. A tendency to move toward vegetarianism and concern for the environment. Modern
Theravadins would most likely be vegetarian or at least mostly vegetarian.
That is also politic, which leads to much suffering at the end. Food and the understanding of the way in accordiance to the Dhamma needs to be explained very carefully. No need to addopt illusions of other sects.
Its not a question how we can transfer our Buddhas teaching into our present usuals (modern) but always a question of how to change or usuals to come to a point that we can say we live according/in line to the Dhamma (you can see the word Dhamma here as teching or as nature as well).
How ever, I guess there are really less who have the courage to be really modern, in a sence of walking a good new wholesome way. Modern means "up-to-date", do you really like the things as they are "up-to-date"? So maybe it is good to use something modern (in its meaning of "new") to change "up-to-date" to a better. Things are not permanent and its up to the individual to develope something that will hurt again and again or a path to go beyound.