Te Igitur, Clementissime Pater

The Eucharistic Prayer or in Latin Prex Eucharistica forms the high point of the Mass.  Currently, there are many options included in the 2002 Missale Romanum, 13 if you count the 3 awful Eucharistic Prayers for Children, which have been suppressed by the Vatican (Fr. Z had an interesting disgussion about this years ago).  Now, obviously the multiplicity of the Eucharistic Prayers is intended to provide the priest with options, depending on pastoral need.  I can concede there are times where even I'm greatful that Eucharistic Prayer II is used instead of any of the others, but I will also admit that this is quite possibly one area where the Ordinary Form could use a minor tweaking. 

Back to my theme of the GIRM, Chapter V states the rules concerning the selection of Eucharistic Prayer for Mass.  Based on these norms, Eucharistic Prayer I (the Roman Canon or Canon Missae in the Extraordinary Form) is essentially the preferred prayer that can always be used. This is the original prayer used in the Extraordinary Form, and its beauty lies in its antiquity and lack of "structure" found in the newer prayers.  Can you tell it's my favorite?  Eucharistic Prayer II, based on the Anaphora of the Apostolic Traditions (which may or may not have ever actually been used in Rome) is essentially meant for the weekdays (and is probably my choice for "Masses with children").  Eucharistic Prayer III is quite beautiful, and is basically an alternative to the Roman Canon.  Finally, Eucharistic Prayer IV can ONLY be used on days lacking a proper preface (which aren't all too many, and is a slight shame because this prayer is also spectacular).  These are the core 4 found in the Missal.  The Reconciliation and Special Needs prayers are governed by similar rules.  In the current ICEL translations, the Roman Canon always starts "We come to you Father...", Eucharistic Prayer II as "Lord, you are holy indeed, the fountain of all holiness", and Eucharistic Prayer III as "Father, you are holy indeed, and all creation rightly gives you praise". 

So what's the problem?  I'm going to limit myself to Prayers I-III since IV has very strict rules.  Eucharistic Prayer II is generally abused since it is short.  Along with the Prayers for Children, many of us hear this one too often on Sundays, for which it is not well suited.  With these rules, we should really hear the Roman Canon much more often, and occasionally Eucharistic Prayer III. 
Now what is my proposal for a reform of the reform here?  I actually like prayers I-IV.  All the others, I say get rid of.  Do we really need that much variety?  Beef up the rubrics and educate the laity so that they know what's right and what's wrong.  Why go through all of this?  Sure, you still get the essential Catholic theology out of Prayer II, but the Roman Canon is the prayer that nurtured many of the saints, and uses a level of poetry unmatched by the other 3.  Eucharistic Prayer III is a good alternative, as it makes explicit reference to the sacrificial victim (Hostia).  Finally, by limiting the use of these alternatives, we can regain a sense of uniformity that has gone slightly by the wayside in the past 40 years.