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I agree with you that "no one gets salvation who does not die in a state of justification."

I did say that "the sacrament [of baptism] is not necessary for justification."

I DID NOT SAY that without the sacrament [of baptism] salvation from Purgatory is possible but ill advised.

I did say that without the sacrament of baptism, salvation from Gehenna is possible but ill advised.

Again, I argue that "salvation" can be understood in two ways: 1) salvation from eternal damnation in Gehenna, 2) salvation from ALL the fires of hell (hell = Gehenna and Purgatory). Option 1 I will call "minimal salvation." Option 2 I will call "maximal salvation."

Non-Catholics who die in a state of justification will have, at best, "minimal salvation," that is, they will be saved from Gehenna but not from the fires of Purgatory. Catholics who die in a state of justification will have, at best, the chance of "maximal salvation," that is, it will be possible for these Catholics to avoid Purgatory and go straight to Heaven.

So, everything depends on the two senses of the word "salvation." You and many on Cathinfo want to define "salvation" to mean "salvation from Gehenna" only. So whenever you encounter the word, "salvation" you interpret it to mean simply "going to Heaven." But that is not the only way the word can be understood. Protestants think that that Heaven or Hell, Saved not Saved. Catholic theology is much deeper and nuanced because it includes Purgatory.

To be clear, I do not mean to imply or promote the idea that we shouldn't do everything in our power to bring people into the Catholic Church. If people are not brought into the Church with the Sacrament of Baptism, they are very likely to be eternally damned, as in the "camel through the eye of the needle" quote shows.

The Fathers of the Council of Trent did not use the phrase "sacrament of baptism" in Session 6, chapter 4. They used the phrase "laver of regeneration or the desire thereof." I believe what the Ecuмenical Council of Trent teaches is correct. So I would not want to force a more restrictive interpretation on their intention when they could have done so themselves but chose not to. They used ambiguous language in the Decree on Justification for a reason. There is no need to second guess them.

To repeat myself. I do not think that BoD guarantees "salvation" in either the strict (saved from Gehenna) or the general (saved from Gehenna and Purgatory) sense. I think the Council Fathers left open the door for BoD as a way that people can be "justified." However, the road from "justification" to "salvation" is a rocky and uncertain one. BoD, properly understood, does not give the believer access to the Sacraments and thereby puts them at extreme risk for "the shipwreck of lost grace" (Session 6, chapter 14), where they will lose "justification" and have no way to restore it, unless they were to formally enter the Church through the Sacrament of Baptism.

Since "even a just man sins seven times a day," a merely "justified" non-Catholic will, at the very least, spend time in Purgatory, but more practically, getting to Heaven will be, for him, like "a camel passing through the eye a needle." So, no one should recommend BoD as a safe path to Heaven. The Catholic Church is the only safe path.

One who dies "justified" will be "saved" in the strict sense from eternal damnation in Gehenna.

Now you throw in the word, "guarantees." There are no "guarantees." One can be justified and lose it - whether via BOD, the sacrament, whatever. Of course. 

I asked a simple question. I've read what you wrote, and I'll translate what you said into the language of the succinct and cogent: "an explicit desire for the sacrament is not necessary for justification" - that is apparently your view. I'll follow up. 

Thanks for the direct response . . . sort of.