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Council of Trent, Sess. 6, Chap. 3: “But though He died for all, yet all do not receive the benefit of His death, but those only to whom the merit of His passion is communicated; because as truly as men would not be born unjust, if they were not born through propagation of the seed of Adam, since by that propagation they contract through him, when they are conceived, injustice as their own, SO UNLESS THEY WERE BORN AGAIN IN CHRIST THEY WOULD NEVER BE JUSTIFIED, since by that new birth through the merit of His passion the grace by which they become just is bestowed upon them.”

Council of Trent, Sess. 5, Original Sin, # 5: “If any one denies, that, by the grace of Our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away; but says that it is only erased, or not imputed; let him be anathema.  FOR, IN THOSE WHO ARE BORN AGAIN, there is nothing that God hates; because, there is no condemnation to those who are truly buried together with Christ by baptism into death; who walk not according to the flesh, but, putting off the old man, and putting on the new who is created according to God, are made innocent, immaculate, pure, guiltless, and beloved of God, heirs indeed of God, but joint heirs with Christ; in such a manner that absolutely nothing may delay them from entry into heaven.”

Then you need to write better, because you conflated your obsession with the Roman Catechism with St. Peter Canisius, even though there's currently no known link between the two ... not unlike when you tried to conflate the Rheims comment with the Catechism.

Can you cite a text where St. Peter Canisius "ruled out" salvation for catechumens who died before baptism, which is what those who read the Catechism in favor of BOD argue?

You even quoted it in your response to it in post #117. It refers to the reading of the Catechism by others.