Most of the translations of the Suprema haec sacra render "aequaliter" into "equally well". I do not consider these two expressions exactly equivalent in the context of the Holy Office letter. The Mystici Corporis teaches by clear implication and the Suprema haec sacra teaches quite explicitly that men may be saved only "within" the Catholic Church. They can be "within" this society so as to obtain salvation in it either as members of this organization or as people who seek truly, even if only implicitly, to join it. There is no other religion "within" which men may attain the Beatific Vision. It would be a gross understatement to say that men cannot be saved "equally well" in every religion. The only one within which they can attain their ultimate supernatural end is that of the Catholic Church. Thus, it would seem that the meaning of the Latin "aequaliter" in its context in the Holy Office letter, is best expressed in English by the term "equally," rather than by "equally well". Fenton

This charity is distinct from the supernatural affection of hope, in which man loves the Triune God as man's own ultimate Good. It is distinct from the initial love of which the Council of Trent speaks, in that this charity is a love of benevolence and of friendship, founded on a common possession. This common good is the divine nature itself, which is the Godhead, and which is shared by the person who lives the life of sanctifying grace. Fenton

The following, then, are the explicit lessons brought out in the text of the Suprema haec sacra:
(1) The teaching that there is no salvation outside the Catholic Church is a dogma of the Catholic faith.  Fenton

(4) The Church is necessary for salvation with both a necessity of precept and a necessity of means. Fenton on EENS

(7) In order that a man may be saved "within" the Church, it is not always necessary that he belong to the Church in re, actually as a member, but it can sometimes be enough that he belong to it as one who desires or wills to be in it. In other words, it is possible for one who belongs to the Church only in desire or in voto to be saved. Fenton on EENS

(10) No desire to enter the Church can be effective for salvation unless it is enlightened by supernatural faith and animated or motivated by perfect charity. Fenton on EENS

Ordinary Magisterium: this second form of Church teaching is “continually exercised by the Church especially in her universal practices connected with faith and morals, in the unanimous consent of the Fathers and theologians, in the decisions of the Roman Congregations concerning faith and morals, in the common sense of the Faithful, and various historical docuмents, in which the faith is declared.” (Definition from “A Catholic Dictionary”, 1951)

"A Commentary on Canon Law" (Augustine, 1918, Canon 1323, pg 327) states: "The universal and ordinary magisterium consists of the entire episcopate, according to the constitution and order defined by Christ, i.e., all the bishops of the universal Church, dependently on the Roman Pontiff". It also states, "What the universal and approved practice and discipline proposes as connected with faith and morals must be believed. And what the Holy Fathers and the theologians hold unanimously as a matter of faith and morals, is also de fide."