How is the Extraordinary Means of Salvation in Catholicism not Pelagianism? (Cathechism 847)

The Catholic [Catechism #847](https://www.vatican.va/content/catechism/en/part_one/section_two/chapter_three/article_9/paragraph_3_the_church_is_one,_holy,_catholic,_and_apostolic.html) gives exception to the (ordinary) rule of need for baptism for salvation. This extraordinary means is found outside the visible church, in the invisible church in righteousness through conscience, while being ignorant of the direct revelation of God (cf [Rom 2:6-16](https://www.biblegateway.com/passage/?search=rom+2&version=NABRE)) . Thus, the unevangelised and ill-evangelised may typically fall under it. > *Catechism #847*: Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation. This development from Augustine has been reportedly credited to Aquinas 13th century who talked about "baptism of desire" where someone who desired baptism but died before receiving it could be saved by their desire and repentance; Council of Trent (1545–1563) and Second Vatican Council (1962–1965). [Pelagianism](https://en.wikipedia.org/wiki/Pelagianism) is defined by the denial of [Augustinian Original sin](https://en.wikipedia.org/wiki/Concupiscence) , that man has free will to achieve perfection, original sin did not taint human nature. The Catholicism also rejects the tainted nature of man due to original sin. The essential characteristic for salvation in Pelagianism is defined by righteousness, rather than religion or baptism/sacrament. It is best described as Synergism, which rejects Monergism with respect to salvation. The difference between the Catholic and Pelagian view maybe seen in the language and perspective, where Catholics may use the term grace or mercy to be the cause of salvation, whereas Pelagius would call it justice. The question is how do Catholic scholars differentiate it with Pelagianism? Is the difference merely of the *initiation* of the salvation process? Is it right to call Catholic view Pelagianism, except for the initiation? Semi-Pelagianism was condemned as heresy at the Second Council of Orange in 529 CE, which emphasized that the *initiative* for salvation lies with God alone, and that human beings cannot take the first step toward God without divine grace.