I doubt any trads go past two

This Catechism nowhere states that such s one would be saved in that state, just that he is "on the way" ... very similar to what Pius IX stated.  Even Dulles stated that Pius IX did NOT say this ... although he THOUGHT it was implied.

Pius IX later stated himself (as quoted by Father Wathen) that this is EXACTLY what he meant, and that those who interpreted it the other way were committing an "atrocious injustice" against him.

And if our gospel be also hid, it is hid to them that are lost, In whom the god of this world hath blinded the minds of unbelievers, that the light of the gospel of the glory of Christ, who is the image of God, should not shine unto them.

First, as regards the intellect, man receives certain supernatural principles, which are held by means of a Divine light: these are the articles of faith, about which is faith.

7. Here, too, our beloved sons and venerable brothers, it is again necessary to mention and censure a very grave error entrapping some Catholics who believe that it is possible to arrive at eternal salvation although living in error and alienated from the true faith and Catholic unity. Such belief is certainly opposed to Catholic teaching. There are, of course, those who are struggling with invincible ignorance about our most holy religion. Sincerely observing the natural law and its precepts inscribed by God on all hearts and ready to obey God, they live honest lives and are able to attain eternal life by the efficacious virtue of divine light and grace. Because God knows, searches and clearly understands the minds, hearts, thoughts, and nature of all, his supreme kindness and clemency do not permit anyone at all who is not guilty of deliberate sin to suffer eternal punishments.

19.

(. . .)

Let us pray that the errant be flooded with the light of his divine grace, may turn back from the path of error into the way of truth and justice and, experiencing the worthy fruit of repentance, may possess perpetual love and fear of his holy name.

6.

(. . .)

Do men like these pour forth their prayers to God that in His mercy he may bring to the Divine light of the Gospel by His victorious grace the people sitting in the darkness?

13. Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that “there is one God, one faith, one baptism”[16] may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that “those who are not with Christ are against Him,”[17] and that they disperse unhappily who do not gather with Him. Therefore “without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate.”[18] Let them hear Jerome who, while the Church was torn into three parts by schism, tells us that whenever someone tried to persuade him to join his group he always exclaimed: “He who is for the See of Peter is for me.”[19] A schismatic flatters himself falsely if he asserts that he, too, has been washed in the waters of regeneration. Indeed Augustine would reply to such a man: “The branch has the same form when it has been cut off from the vine; but of what profit for it is the form, if it does not live from the root?”

In an allocution to the cardinals on the Consistory of the 17th of December, 1847, Pius IX. congratulated the sacred college on the renewal of a cordial understanding with Spain, by means of which he had been enabled to appoint a number of bishops in that country once so devoted  to the Church. He alluded too to the favorable appearance of the Catholic cause in Russia, and repudiated certain theories ascribed to him. Against religious indifferentism so zealously advocated in our days, and made as it were a state creed, he said : "It is assuredly not unknown to you, venerable brethren, that in our times many of the enemies of the Catholic faith especially direct their efforts toward placing every monstrous opinion on the same level with the doctrine of Christ, or of confounding it therewith, and so they try more and more to propagate that impious system of the indifference of religions.

But quite recently, we shudder to say it, men have appeared who have thrown such reproaches upon our name and apostolic dignity, that they do not hesitate to slander us, as if we shared in their folly and favored the aforesaid most wicked system. From the measures, in no' wise incompatible with the sanctity of the  Catholic religion, which, in certain affairs relating to the civil government of the Pontifical States, we thought fit in kindness to adopt, as tending to the public advantage and prosperity, and from the amnesty graciously bestowed upon some of the subjects of the same States at the beginning of our pontificate, it appears that these men have desired to infer that we think so benevolently concerning every, class of mankind, as to suppose that not only the sons of the Church, but that the rest also, however alienated from Catholic unity they may remain, are alike in the way of salvation, and may arrive at everlasting life."

We are at a loss from horror to find words to express our detestation of this new and atrocious injustice that is done us. We do indeed love all mankind with the inmost affection of our heart, yet not otherwise than in the love of God, and of our Lord Jesus Christ, who came to  seek and to save that which had perished, who died for all, who wills all men to be saved, and to come to the knowledge of the truth ; who therefore sent his disciples into the whole world to preach the gospel to every creature, proclaiming that they who should believe and be baptized should be saved, but they who should believe not should be condemned ; who therefore will be saved let them come to the pillar and ground of faith, which is the Church; let them come to the true Church of Christ, which in its bishops and in the Roman Pontiff, the chief head of all, has the succession of apostolical authority, never at any time interrupted; which has never counted aught of greater moment than to preach and by all means to keep and defend the doctrine proclaim ed by the apostles, by Christ's command; which, from the apostles' time downward, has increased in the midst of difficulties of every kind ; and being illustrious through out the whole world by the splendor of miracles, multiplied by the blood of martyrs, exalted by the virtues of confessors and virgins, strengthened by the most wise testimonies of the fathers, hath flourished and doth flourish in all the regions of the earth, and shines refulgent in the perfect unity of the faith, of sacraments, and of holy discipline."

Allocution to the cardinals on the Consistory of the 17th of December, 1847, Pius IX:

It is assuredly not unknown to you, venerable brethren, that in our times many of the enemies of the Catholic faith especially direct their efforts toward placing every monstrous opinion on the same level with the doctrine of Christ, or of confounding it therewith, and so they try more and more to propagate that impious system of the indifference of religions.

But quite recently, we shudder to say it, men have appeared who have thrown such reproaches upon our name and apostolic dignity, that they do not hesitate to slander us, as if we shared in their folly and favored the aforesaid most wicked system.

(. . .) as to suppose that not only the sons of the Church, but that the rest also, however alienated from Catholic unity they may remain, are alike in the way of salvation, and may arrive at everlasting life."

We are at a loss from horror to find words to express our detestation of this new and atrocious injustice that is done us.

Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith. Which Faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.

And lastly, let us not pass by unnoticed this other sentence, which has a close relation with the one we have just alluded to: If a man hear not the Church, let him be to thee as a heathen and publican.  What is this Church?  Men, to whom Jesus Christ said: 'He that heareth you, heareth Me.'(St. Luke x. 16)  Men, from whose lips comes to the world the truth, without which there is no salvation: men, who alone on earth have power to reconcile the sinner with his God, save him from the hell he has deserved, and open to him the gates of heaven.  Can we be suprised, after this, that our Saviour---who would have these men to be His instruments, and as it were, the communication between Himself and mankind---should treat as a heathen, as one that has never received Baptism, him that refuses to acknowledge their authority?  There is no revealed truth, except through their teaching; there is no salvation, except through the Sacraments which they administer; there is no hoping in Christ Jesus, except where there is submission to the spiritual laws which they promulgate.

None?


https://books.google.com/books?id=Z3XYAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false

Sermons II (20-50) on the Old Testament

pgs. 107-108

No, he is not, not in that commentary. In that commentary, he is clearly talking strictly about justification, certainly not salvation.
 

St Alphonsus is free to give his opinion on how justification works, but he's contrary to Trent, which gave the Church the clear requirements.  A Doctor of the Church CANNOT EVER add to, or edit Church teachings.  Trent is quite clear on the requirements, preparations and beliefs required for justification and baptism.  There's really nothing to add to the discussion; it's all there.

The commentary I posted was the same commentary from which you posted the first paragraph, and said it  was St. Alphonsus' rebuttal against BOD.  The full commentary shows he was not rebutting BOD, as he teaches it in the very next paragraph of that same commentary.