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The central [[prayer]] of the [[Eucharist]] is the Eucharistic Prayer, often called the canon in the West but called the '''anaphora''' (the Greek ἀναφορά for "offering up") , although in the Byzantine tradition.==Eucharistic Prayer==There are three somewhat overlapping parts to West it is also called the "Eucharistic Prayer, Thanksgiving, Anamnesis, and [[Epiclesis]]. But before " the prayer can begin, there must be solemn expressions of [[love]] and "Canon of [[faith]]. Unity in love and in faith is needed for our self-offering and communion with [[God]]. We first hear: "Let us love one another that with one mind we may confess. Father, Son and Holy Spirit, the Trinity, one in essence and undivided.Mass" The (or "kiss of peaceeucharistic canon" exchanged by the clergy), and or the [[Symbol of Faith]] is chanted"Great Thanksgiving. "

==The Structure of the Anaphora=Thanksgiving===Here is a portion of the prayer from the [[Divine Liturgy]] of St. [[John Chrysostom]] where thanksgiving to God the [[Father]] for all that he has done in [[Christ]] and the [[Holy Spirit|Spirit]]. We remember all things and are grateful to God. Our remembrance and our thanksgiving take us into the very presence of the Kingdom to the Throne of the Father to sing the [[Trisagion|Thrice-Holy Hymn]] with the [[Angels|angelic]] choirs. ([[Book of Isaiah|Isaiah]] 6: 1-5)

:''...It Despite some variety in the structure of early anaphoras, the “Antiochene” or “West Syrian” pattern that is meet and right to sing to thee, to bless thee, to praise thee, to give thanks unto thee, and to worship thee found in every place the liturgies of thy dominion: for thou art God ineffableSt John Chrysostom, inconceivableSt Basil, invisible, incomprehensible, ever existing and eternally the sameSt James, thou and thine Only-begotten Son and thy Holy Spirittook shape by 400 CE. Thou it was who didst bring us from non-existence into being, and when we had fallen away didst raise us up againIt contains the following eleven elements in the order given, and didst not cease to do all things until thou hadst brought us back to heaven, and hadst endowed us exemplified with thy kingdom which is to come. '''For all these things we give thanks unto thee,''' and to thine Only-begotten Son, and thy Holy Spirit; for all things the corresponding text of which we know, and the anaphora of which we know not, and for all the benefits bestowed upon us, both manifest and unseenSt John Chrysostom.''

:1. The ''And 'opening dialogue''we thank Thee for''' this liturgy which Thou hast found worthy to accept at our hands, though there stand by Thee thousands of archangels and hosts of angels, between the Cherubim presider and the Seraphimassembly, six-winged, many eyed, who soar aloft, borne on their pinions, singing the triumphant hymn, shouting, proclaiming and saying:'' :'''''Holy! Holy! Holy! Lord beginning “The grace of Sabaoth! Heaven and earth are full of Thy glory! Hosanna in the highest! Blessed is he that comes in the name of the our Lord! Hosanna in the highest!''''' Jesus Christ, ….”

===Anamnesis===This narrative culminates 2. The '''preface''', which is invariable in the of the Last SupperEastern liturgies, and sets forth the words governing idea of Christ: "This is my Body ..the anaphora – thanksgiving. This “It is my Blood..meet and right …." ”

This section 3. The '''pre-Sanctus''' is called the anamnesis or oblation in that it references Jesustransition from the preface to the Sanctus. 4. '''Sanctus''' (Latin for “Holy”) refers to the thrice-Holy hymn of victory: “Holy! Holy! Holy! ….” ([[Book of Isaiah|Isaiah]] 6: 1-5)  5. The '''post-Sanctus''' commandcontinues the thanksgiving of the preface, but with particular focus on the Incarnation: “With these blessed powers….” 6. The '''institution narrative''' recounts Christ’s institution of the Eucharist at least implicitlythe Last Supper: “… who, when he had come and fulfilled all the dispensation for us, to "do this in memory of me" and states that the gifts of night in which he was given up….” The narrative includes his words over he bread and wine are offered to – “This is my body…” and “This is my blood….” 7. The '''anamnesis''' is the recalling before God in memory of Jesus' lifethe saving acts of Christ: “Remembering this saving commandment and all those things which have come to pass for us: the Cross, the Tomb, deaththe Resurrection on the third day, resurrectionthe Ascension into heaven, the Sitting at the right hand, and the second comingand glorious Coming.” 8. It culminates in The '''offering''' of the priest or deacon elevating the bread and wine while the priest exclaimssacrifice to God: "Thine “Thine own of thine Thine own we offer unto thee Thee, on behalf of all and for all." ” ===Epiclesis===9. The '''[[Epiclesisepiclesis]] ''' is the Invocation or ‘calling down’ calling down of the Holy Spirit on the Gifts to transform them into the Body and Blood of Christ.  10. The '''intercessions''' begin with the commemoration of the saints, including the singing of the Megalynarion, followed by intercessions for the living and those who have fallen asleep in the Lord.  11. The '''doxology''' is the concluding praise of the Father, the Son, and the Holy Gifts Spirit that precedes the Amen of the people.  ==SourceSources==[http*R.C.D. Jasper and G.J. Cuming, ''Prayers of the Eucharist://ocaEarly and Reformed'', third ed.org/OCchapterLiturgical Press, 1987.asp?SID=2&ID=101 ISBN 0814660851*Casimir Kucharek, ''The Orthodox Faith]Byzantine-Slav Liturgy of St John Chrysostom: Its Origin and Evolution''. Alleluia Press, Written by the V. Rev1971. Thomas HopkoISBN 9780911726060