A reader would like an explanation of why I regard the Roman Canon, Eucharistic Prayer 1, as the Genuine Article, the authentic Eucharistic Prayer of the Roman Rite expressing the early Roman theology of Oblation and Consecration; and why I therefore dislike the other three (and, in particular, regard the Pseudo-Hippolytan Dewfall at a Trattoria in the Trastevere shall we order another bottle Prayer as the absolute antithesis of the Roman Tradition). The answer is that those other three Prayers implicitly repudiate that Roman tradition by orientalising and importing a contrary doctrine of Oblation and Consecration; a contrary doctrine which is later than, and (of course, in my view) far less satisfactory than, the older Roman tradition.
A good starting point would be a series that I did in March last year: six parts, on March 9; 10, 12, 13, 16, 18; 2015.
I admit that I do sometimes tend to write as if every poor reader has been reading me for years and knows the basic motivations of my liturgical judgements, so that I don't need to keep repeating it all. Honestly: new and occasional readers are very welcome! And I hope all this doesn't sound too self-important, as if I think it is crucially important for all the world to fall down in adoration before my wonderful views. But somebody did ask!!