“. . . we have to admit . . . that the testimony of the Fathers, with regard to the possibility of salvation for someone outside the Church, is very weak. Certainly even the ancient Church knew that the grace of God can be found also outside the Church and even before Faith. But the view that such divine grace can lead man to his final salvation without leading him first into the visible Church, is something, at any rate, which met with very little approval in the ancient Church. For, with reference to the optimistic views on the salvation of catechumens as found in many of the Fathers, it must be noted that such a candidate for baptism was regarded in some sense or other as already ‘Christianus,’ and also that certain Fathers, such as Gregory nαzιanzen and Gregory of Nyssa deny altogether the justifying power of love or of the desire for baptism. Hence it will be impossible to speak of a consensus dogmaticus in the early Church regarding the possibility of salvation for the non-baptized, and especially for someone who is not even a catechumen. In fact, even St. Augustine, in his last (anti-pelagian) period, no longer maintained the possibility of a baptism by desire.” (Rahner, Karl, Theological Investigations, Volume II, Man in the Church, translated by Karl H. Kruger, pp.40, 41, 57)

Now, of course, everyone keeps talking about "desire", but the Latin word usually translated as "desire" is votum, which derives from the verb meaning "to will".  So it's not just a desire but a will and an intention to receive it.  Our English word "vow" derives from it.

There's a huge difference between a desire and a vow.

Let's take an engaged couple.  Both of them "desire" to get married.  Are they marred yet?  They could even start paying for the wedding, hire people, and set the date.  Are they married then?  If 10 seconds before they go up there to publicly pronounce their vows, one of them gets cold feet and backs out, then they were never married and none of their prior desire or action meant anything.

Similarly, BoD should be renamed Baptism of Vow.  Vow is a very strong word, analogous to those wedding vows above.  It should not be considered analogous to the prior "desire" I described above.  In other words, it's more like the couple pronouncing their vows than it is the desire of the couple to get married prior to that point.

As Last Tradhican points out, the Modernists won the debate when they inserted error/confusion into the catechism.  If even Trent had utterly condemned BOD, the fact that it's mentioned in the catechism is enough for most people, who can't follow the theology enough to see the problems in all of this.

I watched the first minutes where he says that the Catechism of Trent (COT) teaches baptism of desire, that's all I needed to here,  for nowhere does the Catechism of Trent mention the phrase baptism of desire, moreover, the quote that he mentions does not say that a person can be saved without baptism. The Catechism of Trent does clearly teach that one must be baptized to be saved and that there is no sanctifying grace to be had any other way than through the sacraments, and many other teachings that contradict the teachings of those that teach that Mohamedans, Hindus, Buddhist, Jєωs.... can be saved by their belief in a God that rewards, what 99% of promoters of BOD really believe.



The quote from the COT that Fr. Jenkins says teaches baptism of desire
Catechism of the Council of Trent, Ordinarily They Are Not Baptized At Once, p. 179: “On adults, however, the Church has not been accustomed to confer the Sacrament of Baptism at once, but has ordained that it be deferred for a certain time.  The delay is not attended with the same danger as in the case of infants, which we have already mentioned; should any unforeseen accident make it impossible for adults to be washed in the salutary waters, their intention and determination to receive Baptism and their repentance for past sins, will avail them to grace and righteousness.”


Many other COT quotes that contradict the teachings of those that teach that Mohamedans, Hindus, Buddhist, Jєωs.... can be saved by their belief in a God that rewards, what 99% of promoters of BOD really believe.

 
Catechism of the Council of Trent, Tan Books, p. 243: “For the Eucharist is the end of all the Sacraments, and the symbol of unity and brotherhood in the Church, outside of which none can attain grace.”

 

Catechism of the Council of Trent, Tan Books, p. 320 The Sacrament of Holy Orders - Requirements in Candidates for Orders - Right Intention:  Thus they offer Sacrifice for themselves and for all the people; they explain God's law and exhort and form the faithful to observe it promptly and cheerfully; they administer the Sacraments of Christ our Lord by means of which all grace is conferred and increased; and, in a word, they are separated from the rest of the people to fill by far the greatest and noblest of all ministries.

                          
Catechism of the Council of Trent, Comparisons among the Sacraments, p. 154: “Though all the Sacraments possess a divine and admirable efficacy, it is well worthy of special remark that all are not of equal necessity or of equal dignity, nor is the signification of all the same.     “Among them three are said to be necessary beyond the rest, although in all three this necessity is not of the same kind. The universal and absolute necessity of Baptism our Savior has declared in these words: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God (Jn. 3:5).”

 

Catechism of the Council of Trent, On Baptism – Necessity of Baptism, pp. 176-177: “If the knowledge of what has been hitherto explained be, as it is, of highest importance to the faithful, it is no less important to them to learn that THE LAW OF BAPTISM, AS ESTABLISHED BY OUR LORD, EXTENDS TO ALL, so that unless they are regenerated to God through the grace of Baptism, be their parents Christians or infidels, they are born to eternal misery and destruction.  Pastors, therefore, should often explain these words of the Gospel: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God (Jn. 3:5).”

 

Catechism of the Council of Trent, Definition of Baptism, p. 163: “Unless, says our Lord, a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God (Jn. 3:5); and, speaking of the Church, the Apostle says, cleansing it by the laver of water in the word of life (Eph. 5:26).  Thus it follows that Baptism may be rightly and accurately defined: The Sacrament of regeneration by water in the word.”

 

Catechism of the Council of Trent, In Case of Necessity Adults May Be Baptized At Once, p. 180: “Sometimes, however, when there exists a just and necessary cause, as in the case of imminent danger of death, Baptism is not to be deferred, particularly if the person to be baptized is well instructed in the mysteries of faith.”

 

Catechism of the Council of Trent, Baptism made obligatory after Christ’s Resurrection, p. 171: “Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave His Apostles the command to go and teach all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, the law of Baptism became obligatory on all who were to be saved.”

 

Catechism of the Council of Trent, Matter of Baptism - Fitness, p. 165: “Upon this subject pastors can teach in the first place that water, which is always at hand and within the reach of all, was the fittest matter of a Sacrament which is necessary to all for salvation.”

 

Catechism of the Council of Trent, On Baptism – Second Effect: Sacramental Character, p. 159: “In the character impressed by Baptism, both effects are exemplified.  By it we are qualified to receive the other Sacraments, and the Christian is distinguished from those who do not profess the faith.”