Church Readings and Eucharistic Prayer

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Religious Studies, Christian Beliefs/Ethics
Year 2
Went to RCIA program today and didn't know these answers

1. What are the first (Old Testament) and second readings (New Testament e.g., one of the gospels) on Sundays? I think reading one: Old Testament and then: New Testament

You are correct! Good for you!
On Sundays and solemnities, three Scripture readings are given. On other days there are only two. If there are three readings, the first, except during Eastertide, is from the Old Testament (a term wider than Hebrew Scriptures, since it includes the Deuterocanonical Books), and the second is from the New Testament, reserving for the final reading a passage from one of the Gospels. http://en.wikipedia.org/wiki/Mass_%28liturgy%29

2. I didn't understand...
Which part isn't from the Eucharistic Prayer
1 anamnesis
2. Epiclesis
3. Inatuition narrative
4. Koinia (koinonia)
The anamnesis (1), epiclesis (2), and the koinonia (3) are from the Eucharistis Prayer, so that leaves the inatuition narrative that isn't. That is, in the Eucharistic prayer, we truly "live into" Christ's life, death, and resurrection, and Christ is made present to us, and we are made present to Him (anamnesis); we call upon the Holy Spirit to sanctify the bread and wine, and sanctify us (Epiclesis) and it is communinal (kiononia) as the people partake in the eucharistic prayer in communion/koinonia.

Let's explore each concept in more detail through discussion and example.
Example 1: Epiclesis (e.g. call upon the Holy Spirit to sanctify the bread and wine, and sanctify us)
The epiclesis (also sometimes spelled epiklesis, since it is a transliterated Greek word) is that part of the prayer of consecration of the Eucharistic elements (bread and wine) by which the priest invokes the Holy Spirit. Some Eastern Orthodox theologians hold that the epiclesis is essential to the Eucharist, since the entire mystery is based on the action of the Holy Spirit. http://en.wikipedia.org/wiki/Epiclesis

Example 2: Koinonia (e.g., communion of the people)
McPartlan then seeks to demonstrate how Zizioulas "fills in the gaps" in eschatology and pneumatology left open by de Lubac's Christological and ecclesiological interpretation. This attention to the realm of eschatology and pneumatology (which de Lubac himself admitted were deficient areas in his thinking) sets the question in the context of the presence of Christ, i.e. how Christ comes to the eucharist to effect the communion/ koinonia of the church in and through the eucharist. For de Lubac it is the Christ of the cross who comes from the past event of the cross as the living one to indwell and reconcile all people to himself. For Zizioulas it is the Christ of the parousia who comes from the future kingdom of God to become himself the unity at the centre of diversity. Christ is the one who holds in critical unity-in-multiplicity the Many, the icon of which is the bishop at the centre of the communion of believers, which itself is an icon of the Holy Trinity in which this communion participates. http://www.findarticles.com/p/articles/mi_m2065/is_n1_v46/ai_14935606

Example 3: Anamnesis (e.g., we truly "live into" Christ's life, death, and resurrection, and Christ is made present to us, and we are made present to Him).
The Eucharist: The Medicine of Immortality (excerpt)
It is an excellent thing that the Punic Christians call baptism itself nothing else but "salvation" and the sacrament of Christ's Body nothing else but "life." Whence does this derive, except from an ancient, and I suppose, Apostolic Tradition, by which the Churches of Christ hold inherently that without Baptism and participation in the Table ...