In all your heretical ramblings you have failed to define positively the requirements for supernatural faith but merely rely upon lack of active sin against faith to assume the possession of supernatural faith ... clearly rejected by St. Thomas.  Your definition is a negative one only and it fails.

There are two aspects to supernatural faith ... the material and the formal.  Minimum material requirements are belief in the central mysteries of the Holy Trinity and Incarnation.  Formal requirement is the formal motive of faith based on the infallible supernatural rule of faith.

That is precisely why it is said that if a Catholic were to obstinately reject one dogma, he rejects all dogma ... because he rejects the authority behind all dogma.  Protestants lack this submission to the same rule right out of the gate.  If he rejects one out of the, say, 250 or so dogmas, the remaining 249 that he materially believes, he no longer believes formally.

Protestants are not inside the Church. Period. Unless they are validly baptized, explicitly believe in the Holy Trinity, the Incarnation, and the Redemption and are INVINCIBLY IGNORANT of the True Church, it’s impossible for them to be saved. Also, since they most likely don’t have access to valid sacraments, they would have to make an act of perfect contrition before they die if they have been guilty of any mortal sin.

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Inculpable or invincible ignorance has never been and will never be a means of salvation. To be saved, it is necessary to be justified, or to be in the state of sanctifying grace. In order to obtain sanctifying grace, it is necessary to have the proper dispositions for justification; that is, true divine faith in at least the necessary truths of salvation, confident hope in the divine Saviour, sincere sorrow for sin, together with the firm purpose of doing all that God has commanded, etc. Now, these supernatural acts of faith, hope, charity, contrition, etc., which prepare the soul for receiving sanctifying grace, can never be supplied by invincible ignorance; and if invincible ignorance cannot supply the preparation for receiving sanctifying grace, much less can it bestow sanctifying grace itself. "Invincible ignorance," says St. Thomas Aquinas, "is a punishment for sin." (De Infid. q. x., art. 1.) It is, then, a curse, but not a blessing or a means of salvation.

But if we say that inculpable ignorance cannot save a man, we thereby do not say that invincible ignorance damns a man. Far from it. To say, invincible ignorance is no means of salvation, is one thing; and to say, invincible ignorance is the cause of damnation is another. To maintain the latter, would be wrong, for inculpable ignorance of the fundamental principles of faith excuses a heathen from the sin of infidelity, and a Protestant from the sin of heresy; because such invincible ignorance, being only a simple involuntary privation, is no sin.

Hence Pius IX. said "that, were a man to be invincibly ignorant of the true religion, such invincible ignorance would not be sinful before God; that, if such a person should observe the precepts of the Natural Law and do the will of God to the best of his knowledge, God, in his infinite mercy, may enlighten him so as to obtain eternal life; for, the Lord, who knows the heart and thoughts of man will, in his infinite goodness, not suffer any one to be lost forever without his own fault."

Almighty God, who is just and condemns no one without his fault, puts, therefore, such souls as are in invincible ignorance of the truths of salvation, in the way of salvation, either by natural or supernatural means.

There is a Protestant. He lived in a part of Germany where he always remained invincibly ignorant of the true religion, but lived up to the dictates of his conscience. At last he resolved to emigrate to this country, with a view of benefiting himself temporally. But Almighty God had other designs in regard to him. He wished to put him in the way of salvation. This Protestant goes into a Protestant church in this country. He sees at once a vast difference between the Protestants in America and those in Europe. He is perplexed at this difference, and begins to doubt about the truth of Protestantism. To make sure whether he is right or wrong in his religion, he communicates his doubts to a well-instructed Catholic friend, who explains to him what true religion is, and where it is found. Accordingly, as he is upright before God, and wishes to save his soul, he makes up his mind to become a Catholic. Thus the emigration of this Protestant to this country was, in the hands of God, the natural means of putting him in the way of salvation.

Not long ago, a friend of mine told me that a lady who was on board a steamer dropped a Catholic book into the water. The captain of the boat saved the book, and read it before returning it, and at last became a Catholic. Humanly speaking, the falling of the book into the water was quite accidental; but Almighty God made use of this circuмstance to put in the way of salvation one who had been invincibly ignorant, and who had not acted against his conscience.

There is a young lady. Her parents profess no religion. They never go to church. They never speak of religion at home, but take care that their daughter may not become acquainted with wicked companions. So she remains naturally good and innocent. To give her a good education, they place her in a Catholic institution. There she becomes acquainted with Catholic companions, with Catholic devotions, ceremonies, with the service of the Church, etc. She is inquisitive, and wishes to know the meaning of everything that she sees and hears about Catholicity. She is pleased with the Catholic Church, and exclaims: "I never heard anything of the kind before." At last she becomes a Catholic. Here, education is the means which God uses to place on the road to heaven one who had been invincibly ignorant of the means of salvation, and had remained naturally good and innocent.

Many similar instances could be quoted to show that Almighty God, in his goodness, uses natural ways and means to place invincibly ignorant souls, that live up to their conscience, in the way of salvation. This is the ordinary way of his divine Providence, viz., to lead men, by natural ways and means, to what is supernatural.

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(. . .)

About these miraculous conversions Dr. O. A. Brownson well remarks:—

"That there may be persons in heretical and schismatical societies, invincibly ignorant of the Church, who so perfectly correspond to the graces they receive, that Almighty God will, by extraordinary means, bring them to the Church, is believable and perfectly compatible with the known order of his grace, as is evinced by two beautiful examples recorded in Holy Scripture. The one is that of the eunuch of Candice, Queen of Ethiopia: he, following the lights that God gave him, though living at a great distance from Jerusalem, became acquainted with the worship of the true God, and was accustomed to go from time to time to Jerusalem to adore him. When, however, the Gospel began to be published, the Jєωιѕн religion could no longer save him; but being well disposed, by fidelity to the graces he had hitherto received, he was not forsaken by Almighty God; for when he was returning to his own country from Jerusalem, the Lord sent a message by an angel to St. Philip to meet and instruct him in the faith of Christ, and baptize him (Acts, viii. 26). The other example is that of Cornelius, who was an officer of the Roman army of the Italic band, and brought up in idolatry. In the course of events, his regiment coming to Judea, he saw there a religion different from his own,—the worship of one only God. Grace moving his heart, he believed in this God, and following the further notion's of divine grace, he gave much alms to the poor, and prayed earnestly to this God to direct him what to do. Did God abandon him? By no means; he sent an angel from heaven to tell him to whom to apply in order to be fully instructed in the knowledge and faith of Jesus Christ, and to be received into his Church by baptism. Now, what God did in these two cases he is no less able to do in all others, and has a thousand ways in his wisdom to conduct souls who are truly in earnest to the knowledge of the truth, and to salvation. And though such a soul were in the remotest wilds of the world, God could send a Philip, or an angel from heaven, to instruct him, or, by the superabundance of his internal grace, or by numberless other ways unknown to us, could infuse into his soul the knowledge of the truth. The great affair is, that we carefully do our part in complying with what he gives us; for of this we are certain, that, if we be not wanting to him, he will never be wanting to us, but, as he begins the good work in us, will also perfect it, if we be careful to correspond and to put no hindrance to his designs.

"However, in all the instances of extraordinary or miraculous intervention of Almighty God, whether in the order of nature, or in the order of grace known to us, he has intervened ad Ecclesiam, and there is not a shadow of authority for supposing that he ever has miraculously intervened or ever will intervene otherwise. To assume that he will, under any circuмstances, intervene to save men without the medium ordinarium, (the Church) is perfectly gratuitous, to say the least. To bring men in an extraordinary manner to the Church is easily admissible, because it does not dispense with the revealed economy of salvation, nor imply its inadequacy, but to intervene to save them without it appears to us to dispense with it, and to imply that it is not adequate to the salvation of all whom God's goodness leads him to save. That those in societies alien to the Church, invincibly ignorant of the Church, if they correspond to the graces they receive, and persevere, will be saved, we do not doubt, but not where they are, or without being brought to the Church. They are sheep in the prescience of God, Catholics, but sheep not yet gathered into the fold. "Other sheep I have," says our Blessed Lord, "that are not of this fold; them also I must bring; they shall hear my voice; and there shall be made one fold and one shepherd." This is conclusive, and that these must be brought, and enter the fold, which is the Church, in this life, as St. Augustine expressly teaches."

(. . .)

Let us mark well: To assert that acts of divine faith, hope, and charity are possible out of the Catholic Church is a direct denial of the article of faith: There is positively no salvation out of the Catholic Church; for, on account of these acts, God unites himself with the soul in time and eternity. If these acts, then, were possible out of the Catholic Church, there would be salvation out of the Catholic Church, to say which is a direct denial of the above article of faith, and therefore the assertion is heretical.

Ahh, but this is the error of naturalism and/or empiricism.  You are saying supernatural truths only come through natural means.  You are denying (not you, but your argument) that a baptized person, in the state of grace, cannot be be given spiritual insights about the Church.  Or that God cannot give such a person spiritual dreams, or even visions.  You’re denying the counsels of the guardian angel/conscience.  You’re denying the inspirations of the Holy Ghost.  
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All of this is possible to those in the state of grace.  Heck, these things can happen to those who aren’t even baptized (as is proved by multiple, multiple miraculous accounts of conversions of modern day Muslims).
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In short, you are denying the salvific influence of grace and of Divine Providence.  You limit God’s power and workings to mere human understanding/operations. History is FILLED with conversions which prove your lack of Faith.