Points arising from recent comments or questions:
(1) The private Offertory prayer of the Celebrant, Veni Sanctificator ... is not an epiclesis. It does not ask for God to do anything except bless; it was not in the Roman Mass until the late Middle Ages; it is absent from ... for example ... the Dominican Rite and the Sarum Rite.
(2) The ICEL phrase "Make it spiritual" does not involve the Holy Spirit. Rationabilem, repesenting the Greek logiken, was used in the Patristic period to make clear that, in the Christian Sacrifice, there is no qestion of a farmyard ... or other ... animal having its life terminated. logike was sometimes coupled with "unbloody", for this same reason.
(3) The Prayer formerly known as 'Hippolytus' does not exhibit in all its versions an epiclesis. When Dix wrote in 1944 he believed that the Prayer was 'hippolytan' but not that the original text had had an epiclesis. He footnoted "This clause is more likely (on the textual evidence) to be a fourth century addition than Hippolytus' third century text".
As far as I am aware, everybody agrees that the Roman Canon does not have an epiclesis, whether they find this satisfactory or not.
In Oriental contexts, I see no reason to interfere. They have developed their own holy and venerable rites, and for me to start lecturing them would be a plain impertinence. But why should the holy and venerable Roman Rite be marched into line with the later Oriental Rites?
The Roman process of consecration is, as I have explained before, perfectly simple. The Father is asked ... quite a number of times ... to accept the Offering. He asked to accept it so that it may be the Lord's Body and Blood because that is what he promised. Because he accepts it, it is the Body and Blood. We do not need, nor does the Father need this, for us to give him procedural advice: "Ah, Father, and by the way: we do not think it is adequate for you simply to accept; things won't, y'know, work unless you also send down your transmuting Spirit in order to effect the transformation."
In my view, the Roman Canon has a conceptual clarity which makes it unnecessary for us to interfere.