All images are to be removed from the church and sent to the court.
The stone altar is to be ripped from the ground and replaced with a wood table covered with a black cloth.
When the Lord’s Supper is held, a white cloth covers the table.
All altars, panels, crucifixes and paintings are to be completely abolished, as they are idolatrous and stem from the papacy.
Instead of the host, bread is to be used and baked into broad loaves, cut into strips and placed in a dish, from which people receive it in their hands; likewise the chalice [in their hands].
The words of the supper are no longer to be sung, but rather spoken.
The golden globlets are to be replaced with wooden ones.
The prayer in place of the collect is to be spoken, not sung.
Mass vestments and other finery are no longer to be used.
No lamps or candles are to be placed on the altar.
The houseling cloth is not to be held in front of the communicants.
The people are not to bow as if Christ were present.
The communicants shall no longer kneel.
The sign of the cross after the benediction is to be discontinued.
The priest is no longer to stand with his back to the people.
The collect and Epistle are no longer to be sung, but rather spoken.
Individuals are no longer to go to confession before communing, but rather register with the priest in writing.
The people are no longer to bow when the name of Jesus is mentioned, nor are they to remove their hats.
The Our Father is no longer to be prayed aloud before the sermon.
Communion is not to be taken to the sick, as it is dangerous, especially in times of pestilence.
The stone baptismal font is to be removed and a basin substituted.
Epitaphs and crucifixes are no longer to be tolerated in the church.
The Holy Trinity is not to be depicted in any visual form.
The words of the sacrament are to be altered and considered symbolic.
The historic Epistles and Gospels are no longer to be used, but rather a section of the Bible [selected by the minister] read without commentary. (Herl, Worship Wars, p. 111)
Read through the list. Lutherans once fought to retain such things and to resist the move to cleanse the Divine Service and finish the job in some Reformed manner. Yet today, even though much progress has been made to recover such things, there are Lutherans who gladly give up such things and who insist that those who would retain them are not real Lutherans. Both pastors in the chancel and people in the pews are deeply suspicious of what we once fought to retain. If a liturgical legacy can be so quickly and easily dismissed, it stands to reason that the doctrinal heritage behind it can also be surrendered in the face of changing tastes and values.
I maintain that you cannot separate the liturgical legacy from the doctrinal heritage -- that both go together and neither survives apart from the other. Together they form a strong bond and support each other but on their own both are more vulnerable. The Anglican history has shown us that the form without the content is no guarantee of anything more than a stylish heresy. The Reformed have shown us that without the structure of the liturgy and sacramental vitality, doctrine easily gives way to an evangelical entertainment hour.