Divine light and grace refers to baptism/the Catholic faith. The very same Pope has a another docuмent where he uses the same terminology and makes it more clear. You are choosing to interprete his words in a way that is contrary to Catholic teaching, this is modernism and uncharitable to the Pope.
No, he is very clear. He doesn't just say that the people get "divine light and grace." He ties the reception of divine light and grace to their observance of the "natural law."
"...observing the natural law...they live honest lives and are able to attain eternal life by the efficacious virtue of divine light and grace."
And this makes perfect sense when you understand that the Natural Law is the participation of human reason in God's Eternal Law. To follow the Natural law is to cooperate with God's Holy Will. The promulgation of the Eternal Law is done through grace and the Divine Reason to give light to human reason. There is no need for a priest to give a man instructions on how to follow the Natural Law. And he is "invincibly ignorant" about the fact that there are priests anyway.
https://aquinas.cc/la/en/~ST.I-II.Q91.A2On the contrary, A gloss on Rm. 2:14: When the Gentiles, who have not the law, do by nature those things that are of the law, comments as follows: Although they have no written law, yet they have the natural law, whereby each one knows, and is conscious of, what is good and what is evil.
I answer that, As stated above (Q90, A1, ad 1), law, being a rule and measure, can be in a person in two ways: in one way, as in him that rules and measures; in another way, as in that which is ruled and measured, since a thing is ruled and measured, insofar as it partakes of the rule or measure. Wherefore, since
all things subject to Divine providence are ruled and measured by the eternal law, as was stated above (A1); it is evident that all things partake somewhat of the eternal law, insofar as, namely, from its being imprinted on them, they derive their respective inclinations to their proper acts and ends. Now among all others,
the rational creature is subject to Divine providence in the most excellent way, insofar as it partakes of a share of providence, by being provident both for itself and for others. Wherefore it has a share of the Eternal Reason, whereby it has a natural inclination to its proper act and end: and this participation of the eternal law in the rational creature is called the natural law. Hence the Psalmist after saying (Ps 4:6): Offer up the sacrifice of justice, as though someone asked what the works of justice are, adds: Many say, Who showeth us good things? in answer to which question he says:
The light of Thy countenance, O Lord, is signed upon us: thus implying that the light of natural reason, whereby we discern what is good and what is evil, which is the function of the natural law, is nothing else than an imprint on us of the Divine light. It is therefore evident that
the natural law is nothing else than the rational creature’s participation of the eternal law.
But the precepts of the Natural Law are not as numerous as the precepts of the Divine Law.
https://aquinas.cc/la/en/~ST.I-II.Q94.A2.C.3Because in man there is first of all an inclination to good in accordance with the nature which he has in common with all substances: inasmuch as every substance seeks
the preservation of its own being, according to its nature: and by reason of this inclination, whatever is a means of preserving human life, and of warding off its obstacles, belongs to the natural law. Second, there is in man an inclination to things that pertain to him more specially, according to that nature which he has in common with other animals: and in virtue of this inclination, those things are said to belong to the natural law, which nature has taught to all animals, such as
sɛҳuąƖ intercourse, education of offspring and so forth. Third, there is in man an inclination to good, according to the nature of his reason, which nature is proper to him: thus man has a natural inclination to
know the truth about God, and to live in society: and in this respect, whatever pertains to this inclination belongs to the natural law; for instance, to
shun ignorance, to avoid offending those among whom one has to live, and other such things regarding the above inclination.
So, here again are the precepts of the Natural Law:
1. Self-preservation
2. sɛҳuąƖ Intercourse and education of offspring
3. Know the truth about God and to live in society (to shun ignorance and avoid offending others)
These are the precepts that the "invincibly ignorant" are required to observe. If they BOTH observe those precepts AND they are "invincibly ignorant of our most holy religion," then they will "attain eternal life," according to Pius IX.