The New Rite of Ordination is invalid in form and intention. Below are the essential form of the Catholic Rite and the mutilated form of the New Pog Rite of Ordination. 
Antipope Paul VI, 18 June, 1968 (excerpts from Canon Law Digest, volume 7, pages 700-4)"In the revision of the rites of sacred ordination, in addition to the general principles which, according to the prescriptions of Vatican Council II must govern the whole work of restoration of the liturgy, the greatest attention must be given to its noteworthy teaching on the nature and effects of the sacrament of Orders as set forth by the said Council in its constitution of the Church. This teaching must, of course, be expressed by the liturgy itself in a manner proper to itself because the texts and rites should be arranged so as to express more clearly what they signify, and so that the Christian people may as far as possible easily understand them and take part in them fully, actively and as a community. (Constitution on the Liturgy number 21)"Again, the said holy synod teaches: By episcopal consecration is conferred the fulness of he sacrament of Orders, that fulness which in the Church's liturgical usage and in teh language of the holy Fathers is truly called the high priesthood, the apex of sacred iministry. But episcopal consecration, together with the office of sanctifiying, also confers the offices of teaching and of governing. These, however, of their very nature, can be exercised only in hierarchical communion with the hehd and the members of the college. For from tradition, which is expressed especially in liturgical rites and in teh practice of the CHurch both of hte East and of the West, it is celar that, by means of the imposition of hands and the words of consecration, the grace of the Holy Spirit is so conferred and hte sacred character so impressed that bishops in an eminent and visible was undertake Christ's own role as teacher, shepherd and high priest, and that they act in His person. (Constitution on the Church number 21)"To these words must be added several other noteworthy doctrinal sections on the apostlolic sucession of bishops as well as on their offices and duties. Even though these poitns are already contained in the rite of episcopal consecration, it seems, nevertheless, that they must be expressed in a better and more accurate manner. To achieve this purpose in the best way, it has seemed appropriate to take from teh ancient sources the consecratory pryaer which is found therein and is called the Apostolic Constitution of Hippolytus of Rome, which was written at the beginning of the third century. For the most part, this prayer is still retained in the ordination liturgy of the Copts and the western Syrians. Thus it happens that in the very act of ordination witness is given to the harmony of eastern and western tradition as regards the apostolic office of bishops. "With reference to priest, on the other hand, particularly the following should be recalled from the acts of hte Second Vatican Council: Although priests do not possess the highest degree of the priesthood, and although they are dependent on the biships in exercise of their power, they are nevertheless united with the bishops in sacerdotal dignity. By thepower of the sacrament of Orders and in the image of Christ they eternal ghigh priest (cf. Hebrews 5:1-10; 7;24; 9:11-28), they are consecrated to preach the gospel, shepherd the faithful, and celebrate divine worship as true priests of the New Testament. (Dogmatic Constitution of the Church numer 28) And in antoehr place we read: By sacred ordination and by the mission they receive from their bishops, preists are promoted tot eh service of Christ, the teacher, the priest and the king. They share in His ministry of unceasingly building up the Church on each into the People of God, the Body of Christ, and the Temple of the Holy Spirit. (Decree on the Life and Mnsitry of Priests number 1) In the ordination of riests as it is found in the Roman Pontifical the mission and grace of the priest as an assistance to the episcopal Orer was very clearly described. Notwithstanding this, it has seemed necessary to reduce to a greater unity the whole rite which was heretofore spread through several sections and to set the central section of the ordination rite, that is, the imposition of hands and the consecratory prayer, in a more vivid light."This decree gievs the essential rites as outlined above. No where in this decree does it mention the function of the preist to transsubtstantiate bread and wine into the Body and Blood of Christ in the Holy Sacrifice of the Mass. Therefore we should interpret the decree in light of the Encyclical of Paul VI, Mysterium Fidei, September 3, 1965, since this is the mnd of the lawgiver envisioned by the Code of Canon Law: This is why the Fathers felt they had a solemn duty to warn the faithful that, in reflecting upon this most sacred Sacrament, they should not pay attention to the senses, which report only the properties of bread and wine, but rather to the words of Christ, which have power great enough to change, transform, "transelementize" the bread and wine into His body and blood (Caps omitted in the original.) In some works the priest is also referred to as the president of the assembly. This is more in keeping with his role as leader of the eucharist; whereas in the Catholic Church the preist celebrates the Holy Sacrifice of the Mass, which is a propitiary Sacrifice for sins. 