From the aforementioned list, I suspect the two of most interest to you (and most controversy of late) would be these:
VI:20. Membership of the Catholic Church is necessary for all men for salvation.
IX:6. Baptism by water (Baptismus fluminis) is, since the promulgation of the Gospel, necessary for all men without exception for salvation.
I did some extra looking into that second one, because it sounds very Feeneyite (a position I know has been condemned), and that is indeed the dogma. However, baptism of desire and baptism of blood (the two commonly believed ways of receiving the grace of the sacrament without the sacrament itself) are also mentioned in the further explanation/history of the dogma. The efficacy of baptism of desire and baptism of blood is of a lower order of certainty (
sententia fidei proxima) and so does not appear on the list of
de fide propositions.
The former proposition is not denied by the Church today, though a different “direction” is usually taken in stating it. Rather than “Anyone who is not a knowing, visible member of the Catholic Church is unsaved,” it’s more “Anyone who is saved is a member of the Catholic Church, even if not knowingly or visibly so.”
That’s a big shift, yes, but I believe there are reasons for it. We now live in a world in which generations of people have been brought up in non-Catholic Christian traditions. It’s no longer a matter of dealing with just rebellious heretics who ought to know better. Now we have Christians outside the visible bounds of the Catholic Church who are validly baptized and, as you say, obviously enjoy certain gifts and graces of God. They may be material heretics (that is, they believe heretical things), but very few would qualify as formal heretics (that is, those who obstinately deny what they know the Church teaches). Thus, while never denying that all the truth and grace they possess comes through the bits they took from us, we choose in this era to emphasize those shared points and then work on clearing up the points of difference through peaceful discussion, rather than the name-calling and violence that often characterized earlier eras.
Considering that recent dialogues with some of the really ancient breakaway groups have revealed that they don’t actually hold the heresies we always thought they did, but rather that we were both trying to protect the same truth and differed over the wording that was best to insure that protection, I think we may have hit upon something there.
Usagi