IF the Novus Ordo is the Roman Rite, then the consecration at the service is invalid, for the consecration formula used is not the form used in the Roman Rite.
IF the Novus Ordo is a new rite, then the consecration at the service could be valid provided:
a. The form used in the vernacular language is the same as the form established by Paul VI. Until recently, it was not. Frankly, I don't even know what they say anymore so I can't make any sort of judgment today.
b. The matter used is bread made from wheat and water and wine from crushed grapes with no foreign additives. This used to be a problem in a great many Novus Ordo parishes. I don't know if this is still a problem or not.
c. The person pronouncing the words of consecration is a valid priest. The Novus Ordo rites of ordination of priests and consecration of bishops was changed in the late 1960s. While the new ordination formula for priests is probably valid, there are grave doubts concerning the validity of the new consecration formula for bishops. The SSPX seems to have evolved their theology on this matter over the years, but their defense of the new rite is very complex and I am unable to comprehend it. On the other hand, the condemnations of the new consecration rite are quite clear, concise, and compelling. A priest ordained by a bishop who, himself, is consecrecated in the new rite is still a layman and cannot pronounce a valid consecration.
d. The intention of the priest at the service has to be to offer the Sacrifice of Calvary, i.e., to do as the Church does. In his book, Open Letter to Confused Catholics, Archbishop Lefebvre lamented the poor seminary training for Novus Ordo priests and doubted that many priests ordained after such training can actually have the proper intention to validly say Mass. In my experience, there are many Novus Ordo priests who, when pressed on the issue, really don't have any intention of offering a sacrifice but, rather, intend to offer a simply a memorial meal.
Note that the Consecration of both bread and wine are necessary for validity. While we perceive the two separate consecrations in the space of time, the two consecrations are also made in eternity where they are both ever present. If the consecration of the wine is absolutely invalid, there can be no valid consecration of the bread. In any event, this is, of course, especially true if any of the last three points listed above are true, which is, I think, more the norm than the exception.