In the Preface, "the Church gives thanks to the Father, through Christ, in the Holy Spirit, for all his works: creation, redemption, and sanctification. The whole community thus joins in the unending praise that the Church in heaven, the angels and all the saints, sing to the thrice-holy God." (Earth and heaven unite in praise of God! Magnificent!)
In the Epiclesis, the Church "asks the Father to send his Holy Spirit (or the power of his blessing) on the bread and wine, so that by his power they may become the body and blood of Jesus Christ and so that those who take part in the Eucharist may be one body and one spirit (some liturgical traditions put the epiclesis after the anamnesis)."
In the heart of the Eucharistic prayer, the Institution Narrative, "the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ's body and blood, his sacrifice offered on the cross once for all."
After the Institution Narrative, follows the Anamnesis, in which "the Church calls to mind the Passion, resurrection, and glorious return of Christ Jesus; she presents to the Father the offering of his Son which reconciles us with him."
In the Intercessions, "the Church indicates that the Eucharist is celebrated in communion with the whole Church in heaven and on earth, the living and the dead, and in communion with the pastors of the Church, the Pope, the diocesan bishop, his presbyterium and his deacons, and all the bishops of the whole world together with their Church."
(2) The prefaces of the Roman tradition (Vagaggini).
The whole of the anaphora is essentially a hymn of rejoicing, thanksgiving and supplication, but these characteristics ought to be particularly evident in the first part of the great prayer, the eucharistia par excellence. The second part is more directly sacrificial, containing as it must the institution, the anamnesis (the epiclesis too in my opinion), the offertory, the plea for a fruitful communion and the final doxology.
In contrast to the East, it is customary throughout the West to vary the first part of the anaphora in accordance with the feast. This is in a special way a hymn of rejoicing and praise for the gifts of creation and providence and for the wonders that God has actually done for us in saving us; above all for what he has done for us in his Son, Jesus Christ. These are the elements that go to make up the prefaces of the Roman tradition and the inlationes or immolationes or contestationes of the Palaeo-Hispanic and the Gallican traditions.
The system of altering the hymn of rejoicing according to the feast makes it considerably easier to emphasize the ideas and themes of the feast or saint being commemorated. A particular aspect of the economy of salvation can be developed each time, the aspect which suits the day's feast, although the Canon remains the same.
Such flexibility is not possible in the system adopted by the Eastern tradition, where the anaphora forms a complete unit. Its first part is always the same, with no particular reference made to the feast being celebrated. It presents instead an overall and unchanging view of the whole economy of salvation, even though this is developed in greater detail in the Antioch tradition than in that of Edessa or of Egypt.
Each system has its advantages and its disadvantages. The Western system has the advantage of variety and is able to give closer attention, within the one anaphora, to the particular character of each individual feast. A distinct disadvantage, however, is that it never presents a synthesis of the whole economy of salvation. If a Catholic of the Latin rite wished to share this same panorama of salvation history, he would have to work his way through all the prefaces of the year.
The Eastern Catholic, on the other hand, is presented with a wide view of the history of salvation every time he looks at the anaphora. This has its drawbacks: you cannot here place special emphasis on details of the whole story. If at Christmas or Easter, for example, on Ascension Day or at Pentecost, you want to find specific reference to the feast of the day, you will have to turn to the other parts of the Mass—not the anaphora. There is, too, the danger of monotony. Almost all the Eastern Churches have sought a partial solution to this in allowing more than one anaphora so that a change is possible on certain occasions or at certain times of the year.—p. 86. The Canon of the Mass and Liturgical Reform, Ciprinao Vagaggini. Translation editor Peter Coughlin. Geoffrey Chapman: London, Dublin, Melbourne. 1967.
 Catechism of the Catholic Church [CCC], No. 1352.
 Pope Vigilius, Ep. ad Profuturum, 5: PL 69,18
 Cyprian of Carthage, Ep. 63,16-17: CSEL 3,714-715.
 CCC, No. 1353
 CCC, No. 1354
 Ambrose of Milan, De Sacramentis, IV, 5, 21-22; 6, 26-27: CSEL 73, 55 e 57.
 Second Vatican Council, Dogmatic Constitution on the Church"Lumen Gentium", No. 10.
 John Paul II, Encyclical Ecclesia de Eucharistia (April 17, 2003), No. 28.
 Pius XII, Encyclical Mediator Dei (Nov. 20, 1947), Nos. 85-87.
 Second Vatican Council, Constitution on the Sacred Liturgy"Sacrosanctum Concilium", No. 48.
 Second Vatican Council, "Lumen Gentium", No. 10. J. Ratzinger, "Introduzione allo spirito della liturgia", p. 211.