In Father s presentation of Baptism, (and explaining BOD), he is reading from a pre VaII Catechism, stress s the ending words ....
Will avail them to "Grace and Righteouness"

Grace and Righteouness  .. These are the key words , I take from it.  

Can anyone here explain to me How Grace and Righteousness translates into Salvation  Without ever receiving the Waters of Regeneration ?

In other words , Define "Grace and Righteousness" from a Church teaching or docuмent.

But God desired that his confession should avail for his salvation, since he preserved him in this life until the time of his holy regeneration.

If anyone is not baptized, not only in ignorance, but even knowingly, he can in no way be saved. For his path to salvation was through the confession, and salvation itself was in baptism. At his age, not only was confession without baptism of no avail: Baptism itself would be of no avail for salvation if he neither believed nor confessed.

Yes, Father Jenkins is a great preacher and teacher.

http://www.cathinfo.com/catholic.php/Defenders-of-Dogma-Vindicated-by-our-Enemies

Salvation outside of the Church

The Christian tradition, beginning from the earliest centuries, has affirmed salus extra ecclesia non est, there is no salvation outside the Church (Cipriano, Ep. LXXIII, 21). The rigorist interpretation of the axiom came from the work of Fulgenzio di Ruspe (467-532), a disciple of Augustine. In De fide ad Petrum, a collection of rules for the Christian life, he affirms: “Hold it with absolute certainty and never doubt that not only all the pagans, but also all the Jews, the heretics and schismatics who conclude their present life outside of the Church, will go into the eternal fire prepared for his devils and his angels.” Thus in 1208, in a profession of faith to which the Waldensians, who wanted to reconcile with the Catholic Church, had to submit, Pope Innocent III prescribed the following declaration: “With the heart we believe and with the mouth we confess one only Church, not of heretics, but the Holy Roman Catholic and Apostolic, outside of which we believe no one is saved”[13].

It is interesting to study how in the course of the centuries the Church has given different interpretations and has gradually come to a better understanding of this. But first with the discovery of the New World, and then the advent of modernity, we have come to a deeper understanding of this doctrine. Pope Pius IX repeated this teaching in 1854 in his Address Singulari quadam, excluding however people in a state of invincible ignorance: “Those who ignore the true religion, when their ignorance is invincible, are not guilty of this before the eyes of the Lord”.

After the Encyclical Mystici Corporis of Pope Pius XII (1943) there was a magisterial pronouncement provoked by the teachings of some American theologians who interpreted the axiom extra ecclesiam nulla salus in a rigorist sense, conceding salvation only to baptized Catholics and to those catechumens who had explicitly asked for entry into the Catholic Church. The Archbishop of Boston, Cardinal Cushing, asked for the intervention of the Holy Office, the answer which, while reaffirming the dogmatic dignity of the axiom, condemned the rigorist interpretation, recovering the thesis of invincible ignorance (see DS 3866-3873).

Vatican Council II reiterated that the Church is necessary for salvation (LG 14), but deepened the understanding of the traditional doctrine with a decisively evolutionary passage: “Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience” (LG 16). The Declaration of Vatican II Nostra aetate at n. 2 uses other tones and above all changes the perspective, affirming that the Catholic Church recognizes all that is good and holy in the great worldwide religions. Pope Pius XII’s identification of the mystical body of Christ with the Catholic Church in the Encyclical Mystici Corporis (1943), later confirmed in the Encyclical Humani generis (1950)[14], underwent a sudden evolution in Lumen gentium, which, instead of simply saying that the only Church of Christ “is” the Catholic Church, specified that it “subsists in the Catholic Church, which is governed by a successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure” (LG 8, emphasis ours). Finally, in a recent interview, Benedict XVI even spoke of “a profound evolution of dogma” as having occurred in the case regarding the salvation of the non-baptized.[15]