9:32 - 12:30 in the video below.  St. Peter, Doctor of the Church, in attendance at Trent as a theologian, who spoke twice at the Council, cites not only the famous "BoD" passage but in the same footnote, one passage from St. Augustine and another from St. Ambrose stating that no matter how good / pious / devout a Catechumen might be, he cannot be saved.  That would be rather odd to do, to cite St. Augustine and St. Ambrose directly contradicting the possibility of justification by desire in the SAME footnote (explaining the necessity of Baptism for adults) if that passage actually taught Baptism of Desire.  As the Brothers point out elsewhere in the video (I don't agree with every point they make, especially their discussion of "necessity"), nowhere in an extremely large Catechism does St. Peter ever mention Baptism of Desire or Baptism of Blood, though he had ample opportunity to do so.  But the citations in that footnote are conclusive that St. Peter most certainly did not read this passage as teaching BoD.  He would be juxtaposing it with 2 citations that directly contradict BoD and therefore contradicting this very passage from Trent.  Not possible.

That’s a stretch, he could be citing those passages for other reasons. At the very best it’s circuмstantial evidence. 

Here's a quick 21 popes, saints, fathers, and doctors of the Church who say you're wrong:


Baptism of Blood and of Desire
From the teachings of the Popes, the Council of Trent, the 1917 Code of Canon Law, the Roman Martyrology,
the Fathers, Doctors and Theologians of the Church

1. COUNCIL OF TRENT (1545-1563)
Canons on the Sacraments in General (Canon 4):
“If anyone shall say that the sacraments of the New Law are not necessary for salvation, but are superfluous, and that although all are not necessary for every individual, without them or without the desire of them (sine eis aut eorum voto), through faith alone men obtain from God the grace of justiflcation; let him be anathema.”

Decree on Justification (Session 6, Chapter 4):
“In these words a description of the justification of a sinner is given as being a translation from that state in which man is born a child of the first Adam to the state of grace and of the ‘adoption of the Sons’ (Rom. 8:15) of God through the second Adam, Jesus Christ, our Savior and this translation after the promulgation of the Gospel cannot be effected except through the laver of regeneration or a desire for it, (sine lavacro regenerationis aut eius voto) as it is written: ‘Unless a man be born again of water and the Holy Spirit, he cannot enter in the kingdom of God’ (John 3:5).”

2. ST. ALPHONSUS LIGUORI (1691-1787)
Moral Theology (Bk. 6):
“But baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true Baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the [baptismal] character or as to the removal of all debt of punishment. It is called “of wind␅ [flaminis] because it takes place by the impulse of the Holy Ghost Who is called a wind [flamen]. Now it is de fide that men are also saved by Baptism of desire, by virtue of the Canon Apostolicam De Presbytero Non Baptizato and the Council of Trent, Session 6, Chapter 4, where it is said that no one can be saved “without the laver of regeneration or the desire for it.”

3. 1917 CODE OF CANON LAW On Ecclesiastical Burial (Canon 1239. 2)
“Catechumens who, through no fault of their own, die without Baptism, are to be treated as baptized.” — The Sacred Canons
by Rev. John A. Abbo. St.T.L., J.C.D., and Rev. Jerome D. Hannan, A.M., LL.B., S.T.D., J.C.D.
Commentary on the Code:
“The reason for this rule is that they are justly supposed to have met death united to Christ through Baptism of desire.”

4. POPE INNOCENT III
Apostolicam:
To your inquiry we respond thus: We assert without hesitation (on the authority of the holy Fathers Augustine and Ambrose) that the priest whom you indicated (in your letter) had died without the water of baptism, because he persevered in the faith of Holy Mother the Church and in the confession of the name of Christ, was freed from original sin and attained the joy of the heavenly fatherland. Read (brother) in the eighth book of Augustine’s City of God where among other things it is written, “Baptism is ministered invisibly to one whom not contempt of religion but death excludes.” Read again the book also of the blessed Ambrose concerning the death of Valentinian where he says the same thing. Therefore, to questions concerning the dead, you should hold the opinions of the learned Fathers, and in your church you should join in prayers and you should have sacrifices offered to God for the priest mentioned (Denzinger 388).
Debitum pastoralis officii, August 28, 1206:
You have, to be sure, intimated that a certain Jew, when at the point of death, since he lived only among Jews, immersed himself in water while saying: “I baptize myself in the name of the Father, and of the Son, and of the Holy Spirit. Amen.”
We respond that, since there should be a distinction between the one baptizing and the one baptized, as is clearly gathered from the words of the Lord, when He says to the Apostles: “Go baptize all nations in the name etc.” (cf. Matt. 28:19), the Jew mentioned must be baptized again by another, that it may be shown that he who is baptized is one person, and he who baptizes another… If, however, such a one had died immediately, he would have rushed off to his heavenly home without delay because of the faith of the sacrament, although not because of the sacrament of faith (Denzinger 413).

5. POPE ST. PIUS V (1566-1572)
Ex omnibus afflictionibus, October 1, 1567
Condemned the following erroneous propositions of Michael du Bay:

• Perfect and sincere charity, which is from a “pure heart and good conscience and a faith not feigned” (1 Tim. 1:5) can be in catechumens as well as in penitents without the remission of sins.
• That charity which is the fullness of the law is not always connected with the remission of sins.
• A catechumen lives justly and rightly and holily, and observes the commandments of God, and fulfills the law through charity, which is only received in the laver of Baptism, before the remission of sins has been obtained.

6. ST. AMBROSE
“I hear you express grief because he [Valentinian] did not receive the Sacrament of Baptism. Tell me, what else is there in us except the will and petition? But he had long desired to be initiated… and expressed his intention to be baptized… Surely, he received [it] because he asked [for it].”

7. ST. AUGUSTINE, City of God
“I do not hesitate to place the Catholic catechumen, who is burning with the love of God, before the baptized heretic… The centurion Cornelius, before Baptism, was better than Simon [Magus], who had been baptized. For Cornelius, even before Baptism, was filled with the Holy Ghost, while Simon, after Baptism, was puffed up with an unclean spirit” (De Bapt. C. Donat., IV 21).

8. ST. THOMAS AQUINAS
Summa, Article 1, Part III, Q. 68:
“I answer that, the sacrament of Baptism may be wanting to someone in two ways. First, both in reality and in desire; as is the case with those who neither are baptized, nor wished to be baptized: which clearly indicates contempt of the sacrament, in regard to those who have the use of the free will. Consequently those to whom Baptism is wanting thus, cannot obtain salvation: since neither sacramentally nor mentally are they incorporated in Christ, through Whom alone can salvation be obtained.
“Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of faith that worketh by charity, whereby God, Whose power is not yet tied to visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: ‘I lost him whom I was to regenerate: but he did not lose the graces he prayed for.’”

9. ST. ROBERT BELLARMINE, Doctor of the Church (1542-1621)
Liber II, Caput XXX:
“Boni Catehecuмeni sunt de Ecclesia, interna unione tantum, non autem externa”(Good catechumens are of the Church, by internal union only, not however, by external union).

10. Roman Martyrology
January 23: At Rome, St. Emerentiana, Virgin and Martyr, who was stoned by the heathen while still a catechumen, when she was praying at the tomb of St. Agnes, whose foster-sister she was.
April 12: At Braga, in Portugal, St. Victor, Martyr, who, while still yet a catechumen, refused to worship an idol, and confessed Christ Jesus with great constancy, and so after many torments, he merited to be baptized in his own blood, his head being cut off.

11. POPE PIUS IX (1846-1878) — Singulari Quidem, 1856:
174. “It must, of course, be held as a matter of faith that outside the apostolic Roman Church no one can be saved, that the Church is the only ark of salvation, and that whoever does not enter it will perish in the flood. On the other hand, it must likewise be held as certain that those who are affected by ignorance of the true religion, if it is invincible ignorance, are not subject to any guilt in this matter before the eyes of the Lord. Now, then, who could presume in himself an ability to set the boundaries of such ignorance, taking into consideration the natural differences of peoples, lands, native talents, and so many other factors? Only when we have been released from the bonds of this body and see God just as He is (see John 3:2) all we really understand how close and beautiful a bond joins divine mercy with divine justice.”
Quanto Conficiamur Moerore (1863):
“…We all know that those who are afflicted with invincible ignorance with regard to our holy religion, if they carefully keep the precepts of the natural law that have been written by God in the hearts of men, if they are prepare to obey God, and if they lead a virtuous and dutiful life, can attain eternal life by the power of divine light and grace.”

12. POPE PIUS XII (1939-1958) — Mystical Body of Christ (June 29, 1943):
“As you know, Venerable Brethren, from the very beginning of Our Pontificate We have committed to the protection and guidance of heaven those who do not belong to the visible organization of the Catholic Church, solemnly declaring that after the example of the Good Shepherd We desire nothing more ardently than that they may have life and have it more abundantly… For even though unsuspectingly they are related to the Mystical Body of the Redeemer in desire and resolution, they still remain deprived of so many precious gifts and helps from heaven, which one can only enjoy in the Catholic Church.”

13. FR. A. TANQUERY, Dogmatic Brevior; ART. IV, Section I, II – 1945 (1024-1)
The Baptism of Desire. Contrition, or perfect charity, with at least an implicit desire for Baptism, supplies in adults the place of the baptism of water as respects the forgiveness of sins.
This is certain.
Explanation: a) An implicit desire for Baptism, that is, one that is included in a general purpose of keeping all the commandments of God is, as all agree, sufficient in one who is invincibly ignorant of the law of Baptism; likewise, according to the more common opinion, in one who knows the necessity of Baptism.
b) Perfect charity, with a desire for Baptism, forgives original sin and actual sins, and therefore infuses sanctifying grace; but it does not imprint the Baptismal character and does not of itself remit the whole temporal punishment due for sin; whence, when the Unity offers, the obligation remains on
one who was sanctified in this manner of receiving the Baptism of water.

14. FR. DOMINIC PRUMMER, O.P., Moral Theology, 1949:

• “Baptism of Desire which is a perfect act of charity that includes at least implicitly the desire for Baptism by water”;
• “Baptism of Blood which signifies martyrdom endured for Christ prior to the reception of Baptism by Water”;
• “Regarding the effects of Baptism of Blood and Baptism of Desire… both cause sanctifying grace. …Baptism of Blood usually remits all venial sin and temporal punishment…”

15. FR. FRANCIS O’CONNELL, Outlines of Moral Theology, 1953:

• “Baptism of Desire… is an act of divine charity or perfect contrition…”
• “These means (i.e. Baptism of Blood and Desire) presuppose in the recipient at least the implicit will to receive the sacrament.”
• “…Even an infant can gain the benefit of the Baptism of Blood if he is put to death by a person actuated by hatred for the Christian faith….”

16. MGR. J. H. HERVE, Manuale Theologiae Dogmaticae (Vol. III: chap. IV), 1931
II. On those for whom Baptism of water can be supplied:
The various baptisms: from the Tridentinum itself and from the things stated, it stands firm that Baptism is necessary, yet in fact or in desire; therefore in an extraordinary case it can be supplied. Further, according to the Catholic doctrine, there are two things by which the sacrament of Baptism can be supplied: namely, an act of perfect charity with the desire of Baptism, and the death as martyr. Since these two are a compensation for Baptism of water, they themselves are called Baptism, too, in order that they may be comprehended with it under one, as it were, generic name, so the act of love with desire for Baptism is called Baptismus flaminis (Baptism of the Spirit) and the martyrium (Baptism of Blood).

17. FR. H. NOLDEN, S.J., FR. A. SCHMIT, S.J. — Summa theologiae moralis (Vol. III de Sacramentis), Book 2 Quaestio prima, 1921
Baptism of spirit (flaminis) is perfect charity or contrition, in which the desire in fact to receive the sacrament of Baptism is included; perfect charity and perfect contrition, however, have the power to confer sanctifying grace.

18. FR. ARTHUR VERMEERSCH, S.J., Theologiae Moralis (Vol. III), Tractatus II,1948:
The Baptism of spirit (flaminis) is an act of perfect charity or contrition, in so far as it contains at least a tacit desire of the Sacrament. Therefore it can be had only in adults. It does not imprint a character; …but it takes away all mortal sin together with the sentence of eternal penalty, according to: “He who loves me, is loved by my Father” (John 14:21).

19. FR. LUDOVICO BILLOT, S.J., De Ecclesiae Sacmmentis (Vol. I); Quaestio LXVI; Thesis XXIV – 1931:
Baptism of spirit (flaminis), which is also called of repentance or of desire, is nothing else than an act of charity or perfect contrition including a desire of the Sacrament, according to what has been said above, namely that the heart of everyone is moved by the Holy Ghost to believe, and to love God, and to be sorry for his sins.

20. FR. ALOYSIA SABETTI, S.J., FR. TIMOTHEO BARRETT, S.J., Compendium Theologiae Moralis, Tractatus XII [De Baptismo, Chapter I, 1926:
Baptism, the gate and foundation of the Sacraments, in fact or at least in desire, is necessary for all unto salvation…
From the Baptism of water, which is called of river (Baptismus fluminis), is from Baptism of the Spirit (Baptismus flaminis) and Baptism of Blood, by which Baptism properly speaking can be supplied, if this be impossible. The first one is a full conversion to God through perfect contrition or charity, in so far as it contains an either explicit or at least implicit will to receive Baptism of water… Baptism of Spirit (flaminis) and Baptism of Blood are called Baptism of desire (in voto).

21. FR. EDUARDUS GENICOT, S.]., Theologiae Moralis Institutiones (Vol. II),Tractatus XII, 1902
Baptism of the Spirit (flaminis) consists in an act of perfect charity or contrition, with which there is always an infusion of sanctifying grace connected…
Both are called “of desire” (in voto)…; perfect charity, because it has always connected the desire, at least the implicit one, of receiving this sacrament, absolutely necessary for salvation.
 

I'll debunk this later today when I'm at my computer but you are using Pius IX like the modernists. He did not teach salvation by invincible ignorance.

The dimonds did a very strong video on this. I recommend you watch it.

https://youtu.be/AU79GXlmNbg?si=Ho8RzenT1v7WynXY

, it must likewise be held as certain that those who are affected by ignorance of the true religion, if it is invincible ignorance, are not subject to any guilt in this matter before the eyes of the Lord.

The matter they aren't guilty of is invincible ignorance. They are still guilty of their other sins and require baptism. Unless you are going to say they can be saved without the sacrament?

Come on.... It's literally a footnote in regards to session 6 canon 4.

If Trent really taught BoD then the theologian who attended and spoke at Trent would have mentioned it. Instead he disproves it.

If a theologian who attended and spoke at Trent taught that the council taught BOD, would it affect your view?

Here's a quick 21 popes, saints, fathers, and doctors of the Church who say you're wrong:


Baptism of Blood and of Desire
From the teachings of the Popes, the Council of Trent, the 1917 Code of Canon Law, the Roman Martyrology,
the Fathers, Doctors and Theologians of the Church

1. COUNCIL OF TRENT (1545-1563)
Canons on the Sacraments in General (Canon 4):
“If anyone shall say that the sacraments of the New Law are not necessary for salvation, but are superfluous, and that although all are not necessary for every individual, without them or without the desire of them (sine eis aut eorum voto), through faith alone men obtain from God the grace of justiflcation; let him be anathema.”

This statement clearly means both are needed, "without them or without the desire of them'.

Decree on Justification (Session 6, Chapter 4):
“In these words a description of the justification of a sinner is given as being a translation from that state in which man is born a child of the first Adam to the state of grace and of the ‘adoption of the Sons’ (Rom. 8:15) of God through the second Adam, Jesus Christ, our Savior and this translation after the promulgation of the Gospel cannot be effected except through the laver of regeneration or a desire for it, (sine lavacro regenerationis aut eius voto) as it is written: ‘Unless a man be born again of water and the Holy Spirit, he cannot enter in the kingdom of God’ (John 3:5).”

Similar to above but without the 'without' before desire. More ambiguous however already dealt with earlier. Aut can mean both and or. An example from scripture and Pope Leo the Great was provided earlier. Plus John 3:5 is immediately said making 'both' the most likely meaning for Trent. Note this meaning for Aut can also apply above in Sacraments in General Canon 4 (though the extra without makes it more obvious)

2. ST. ALPHONSUS LIGUORI (1691-1787)
Moral Theology (Bk. 6):
“But baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true Baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the [baptismal] character or as to the removal of all debt of punishment. It is called “of wind␅ [flaminis] because it takes place by the impulse of the Holy Ghost Who is called a wind [flamen]. Now it is de fide that men are also saved by Baptism of desire, by virtue of the Canon Apostolicam De Presbytero Non Baptizato and the Council of Trent, Session 6, Chapter 4, where it is said that no one can be saved “without the laver of regeneration or the desire for it.”

This was already addressed earlier in the thread. A Saint claming de fide doesn't make something de fide. Only 7 theologians of the 25 thought it was de fide (as per the thread linked earlier). Also St Alphonsus was wrong because his BoD does not remit punishment for sin.

3. 1917 CODE OF CANON LAW On Ecclesiastical Burial (Canon 1239. 2)
“Catechumens who, through no fault of their own, die without Baptism, are to be treated as baptized.” — The Sacred Canons
by Rev. John A. Abbo. St.T.L., J.C.D., and Rev. Jerome D. Hannan, A.M., LL.B., S.T.D., J.C.D.
Commentary on the Code:
“The reason for this rule is that they are justly supposed to have met death united to Christ through Baptism of desire.”

The canons are not infallible, there are several other canons that contradict Church teaching.

4. POPE INNOCENT III
Apostolicam:
To your inquiry we respond thus: We assert without hesitation (on the authority of the holy Fathers Augustine and Ambrose) that the priest whom you indicated (in your letter) had died without the water of baptism, because he persevered in the faith of Holy Mother the Church and in the confession of the name of Christ, was freed from original sin and attained the joy of the heavenly fatherland. Read (brother) in the eighth book of Augustine’s City of God where among other things it is written, “Baptism is ministered invisibly to one whom not contempt of religion but death excludes.” Read again the book also of the blessed Ambrose concerning the death of Valentinian where he says the same thing. Therefore, to questions concerning the dead, you should hold the opinions of the learned Fathers, and in your church you should join in prayers and you should have sacrifices offered to God for the priest mentioned (Denzinger 388).
Debitum pastoralis officii, August 28, 1206:
You have, to be sure, intimated that a certain Jew, when at the point of death, since he lived only among Jews, immersed himself in water while saying: “I baptize myself in the name of the Father, and of the Son, and of the Holy Spirit. Amen.”
We respond that, since there should be a distinction between the one baptizing and the one baptized, as is clearly gathered from the words of the Lord, when He says to the Apostles: “Go baptize all nations in the name etc.” (cf. Matt. 28:19), the Jew mentioned must be baptized again by another, that it may be shown that he who is baptized is one person, and he who baptizes another… If, however, such a one had died immediately, he would have rushed off to his heavenly home without delay because of the faith of the sacrament, although not because of the sacrament of faith (Denzinger 413).

Innocent III was wrong here, as was he when he said circuмcision remitted original sin (contradicted by Trent S6C1).

Pope Innocent III, Fourth Lateran Council, Constitution 1, 1215, ex cathedra: “There is indeed one universal Church of the faithful, outside of which nobody at all is saved, in which Jesus Christ is both priest and sacrifice.”

Pope Innocent III, Fourth Lateran Council, Constitution 1, 1215, ex cathedra: “But the sacrament of baptism is consecrated in water at the invocation of the undivided Trinity – namely, Father, Son and Holy Ghost – and brings salvation to both children and adults when it is correctly carried out by anyone in the form laid down by the Church.”

“In The Mourning of the Dove, St. Robert Bellarmine (+ c. 1600) tells us about a person appearing to St. Lutgarde all clothed in flame and in much pain.  When St. Lutgarde asked him who he was, he answered her: ‘I am [Pope] Innocent III, who should have been condemned to eternal Hell-fire for several grievous sins, had not the Mother of God interceded for me in my agony and obtained for me the grace of repentance.  Now I am destined to suffer in Purgatory till the End of the World, unless you help me.  Once again the Mother of Mercy has allowed me to come to ask you for your prayers.’”

5. POPE ST. PIUS V (1566-1572)
Ex omnibus afflictionibus, October 1, 1567
Condemned the following erroneous propositions of Michael du Bay:

• Perfect and sincere charity, which is from a “pure heart and good conscience and a faith not feigned” (1 Tim. 1:5) can be in catechumens as well as in penitents without the remission of sins.
• That charity which is the fullness of the law is not always connected with the remission of sins.
• A catechumen lives justly and rightly and holily, and observes the commandments of God, and fulfills the law through charity, which is only received in the laver of Baptism, before the remission of sins has been obtained.

This is quite dishonest to assert that this has anything to do with BoD. The dimonds do a good job showing why.

https://schismatic-home-aloner.com/errors-of-michael-du-bay/


6. ST. AMBROSE
“I hear you express grief because he [Valentinian] did not receive the Sacrament of Baptism. Tell me, what else is there in us except the will and petition? But he had long desired to be initiated… and expressed his intention to be baptized… Surely, he received [it] because he asked [for it].”

This is also dishonest as it cuts off St Ambrose' words.
"if the fact disturbs you that the mysteries have not been solemnly celebrated, then you should realize that not even martyrs are crowned if they are catechumens, for they are not crowned if they are not initiated.  But if they are washed in their own blood, his piety and desire have washed him, also.”

Ambrose also seemingly contradicts himself by saying "his piety and desire have washed him, also". Clearly this contradictory and emotional statement is not proof for BoD.

Here are some other statement by Ambrose which refute BoD/BoB.

St. Ambrose, De mysteriis, 390-391 A.D.: “You have read, therefore, that the three witnesses in Baptism are one: water, blood, and the spirit; and if you withdraw any one of these, the Sacrament of Baptism is not valid.  For what is water without the cross of Christ?  A common element without any sacramental effect.  Nor on the other hand is there any mystery of regeneration without water: for ‘unless a man be born again of water and the Spirit, he cannot enter the kingdom of God.’ [John 3:5]  Even a catechumen believes in the cross of the Lord Jesus, by which also he is signed; but, unless he be baptized in the name of the Father and of the Son and of the Holy Spirit, he cannot receive the remission of sins nor be recipient of the gift of spiritual grace.”

St. Ambrose, The Duties of Clergy, 391 A.D.: “The Church was redeemed at the price of Christ’s blood.  Jew or Greek, it makes no difference; but if he has believed he must circuмcise himself from his sins so that he can be saved;...for no one ascends into the kingdom of heaven except through the Sacrament of Baptism.”

St. Ambrose, The Duties of Clergy, 391 A.D.: “Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God.’  No one is excepted: not the infant, not the one prevented by some necessity.

7. ST. AUGUSTINE, City of God
“I do not hesitate to place the Catholic catechumen, who is burning with the love of God, before the baptized heretic… The centurion Cornelius, before Baptism, was better than Simon [Magus], who had been baptized. For Cornelius, even before Baptism, was filled with the Holy Ghost, while Simon, after Baptism, was puffed up with an unclean spirit” (De Bapt. C. Donat., IV 21).

This has nothing to do with BoD.

8. ST. THOMAS AQUINAS
Summa, Article 1, Part III, Q. 68:
“I answer that, the sacrament of Baptism may be wanting to someone in two ways. First, both in reality and in desire; as is the case with those who neither are baptized, nor wished to be baptized: which clearly indicates contempt of the sacrament, in regard to those who have the use of the free will. Consequently those to whom Baptism is wanting thus, cannot obtain salvation: since neither sacramentally nor mentally are they incorporated in Christ, through Whom alone can salvation be obtained.
“Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of faith that worketh by charity, whereby God, Whose power is not yet tied to visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: ‘I lost him whom I was to regenerate: but he did not lose the graces he prayed for.’”

St Thomas was wrong and contradicts Trent.
St. Thomas Aquinas, Summa Theologica III, Q. 68, Art. 2: “… it seems that a man can obtain salvation without the sacrament of Baptism, by means of the invisible sanctification…”

The dimonds address on St Thomas and 3 baptisms is worth the read.

https://schismatic-home-aloner.com/st-thomas-aquinas-baptism-of-desire/

9. ST. ROBERT BELLARMINE, Doctor of the Church (1542-1621)
Liber II, Caput XXX:
“Boni Catehecuмeni sunt de Ecclesia, interna unione tantum, non autem externa”(Good catechumens are of the Church, by internal union only, not however, by external union).

Pope Pius XII, Mystici Corporis (# 22), June 29, 1943:  “Actually only those are to be numbered among the members of the Church who have received the laver of regeneration and profess the true faith.”

Earlier Lad provided a quote showing that St Robert allowed his emotions to get the better of him.

https://schismatic-home-aloner.com/msgr-fenton-joseph-clifford-book/

10. Roman Martyrology
January 23: At Rome, St. Emerentiana, Virgin and Martyr, who was stoned by the heathen while still a catechumen, when she was praying at the tomb of St. Agnes, whose foster-sister she was.
April 12: At Braga, in Portugal, St. Victor, Martyr, who, while still yet a catechumen, refused to worship an idol, and confessed Christ Jesus with great constancy, and so after many torments, he merited to be baptized in his own blood, his head being cut off.

The Roman Breviary is not infallible. The dimonds do an excellent job in their video. We should not assume that the martyrs were unbaptised. 

https://schismatic-home-aloner.com/forty-martyrs-of-sebaste-saint-emerentiana/

11. POPE PIUS IX (1846-1878) — Singulari Quidem, 1856:
174. “It must, of course, be held as a matter of faith that outside the apostolic Roman Church no one can be saved, that the Church is the only ark of salvation, and that whoever does not enter it will perish in the flood. On the other hand, it must likewise be held as certain that those who are affected by ignorance of the true religion, if it is invincible ignorance, are not subject to any guilt in this matter before the eyes of the Lord. Now, then, who could presume in himself an ability to set the boundaries of such ignorance, taking into consideration the natural differences of peoples, lands, native talents, and so many other factors? Only when we have been released from the bonds of this body and see God just as He is (see John 3:2) all we really understand how close and beautiful a bond joins divine mercy with divine justice.”
Quanto Conficiamur Moerore (1863):
“…We all know that those who are afflicted with invincible ignorance with regard to our holy religion, if they carefully keep the precepts of the natural law that have been written by God in the hearts of men, if they are prepare to obey God, and if they lead a virtuous and dutiful life, can attain eternal life by the power of divine light and grace.”

Divine light refers to the Catholic faith, which is given in baptism. I won't write much here as I addressed it in my other response, go watch the dimonds video.

12. POPE PIUS XII (1939-1958) — Mystical Body of Christ (June 29, 1943):
“As you know, Venerable Brethren, from the very beginning of Our Pontificate We have committed to the protection and guidance of heaven those who do not belong to the visible organization of the Catholic Church, solemnly declaring that after the example of the Good Shepherd We desire nothing more ardently than that they may have life and have it more abundantly… For even though unsuspectingly they are related to the Mystical Body of the Redeemer in desire and resolution, they still remain deprived of so many precious gifts and helps from heaven, which one can only enjoy in the Catholic Church.”

This has nothing to do with BoD. You need to read the full quote carefully.

"We have committed to the protection and guidance of heaven those who do not belong to the visible Body of the Catholic Church,... 

For even though by an unconscious desire and longing they have a certain relationship with the Mystical Body of the Redeemer, they still remain deprived of those many heavenly gifts and helps which can only be enjoyed in the Catholic Church. 

Therefore may they enter into Catholic unity and, joined with Us in the one, organic Body of Jesus Christ, may they together with us run on to the one Head in the Society of glorious love.[197] Persevering in prayer to the Spirit of love and truth, We wait for them with open and outstretched arms to come not to a stranger's house, but to their own, their father's home.

So Pope Pius XII says that they are.

1. Not in the Church
2. Are deprived of certain gifts and helps because they are not in the Church
3. Desires them to enter into the Church

So nothing to do with BoD.

13. FR. A. TANQUERY, Dogmatic Brevior; ART. IV, Section I, II – 1945 (1024-1)
The Baptism of Desire. Contrition, or perfect charity, with at least an implicit desire for Baptism, supplies in adults the place of the baptism of water as respects the forgiveness of sins.
This is certain.
Explanation: a) An implicit desire for Baptism, that is, one that is included in a general purpose of keeping all the commandments of God is, as all agree, sufficient in one who is invincibly ignorant of the law of Baptism; likewise, according to the more common opinion, in one who knows the necessity of Baptism.
b) Perfect charity, with a desire for Baptism, forgives original sin and actual sins, and therefore infuses sanctifying grace; but it does not imprint the Baptismal character and does not of itself remit the whole temporal punishment due for sin; whence, when the Unity offers, the obligation remains on
one who was sanctified in this manner of receiving the Baptism of water.

I don't see what quoting a priest is going to achieve. Also he contradicts Trent like St Alphonsus 

"does not of itself remit the whole temporal punishment due for sin"

Here the dimond have already addressed this.

https://schismatic-home-aloner.com/false-doctrine-baptism-desire-display-adolphe-tanquerey/

14. FR. DOMINIC PRUMMER, O.P., Moral Theology, 1949:

• “Baptism of Desire which is a perfect act of charity that includes at least implicitly the desire for Baptism by water”;
• “Baptism of Blood which signifies martyrdom endured for Christ prior to the reception of Baptism by Water”;
• “Regarding the effects of Baptism of Blood and Baptism of Desire… both cause sanctifying grace. …Baptism of Blood usually remits all venial sin and temporal punishment…”

Another priest who is wrong. Still "usually remits" is not good enough. Initial justification remits ALL punishment.

15. FR. FRANCIS O’CONNELL, Outlines of Moral Theology, 1953:

• “Baptism of Desire… is an act of divine charity or perfect contrition…”
• “These means (i.e. Baptism of Blood and Desire) presuppose in the recipient at least the implicit will to receive the sacrament.”
• “…Even an infant can gain the benefit of the Baptism of Blood if he is put to death by a person actuated by hatred for the Christian faith….”

Wow just wow. Claiming infants can be marytrs. This is heresy. Pope Siricius is very clear that infants need baptism. Also

Pope St. Innocent, 414 A.D.- “But that which Your Fraternity asserts the Pelagians preach, that even without the grace of Baptism infants are able to be endowed with the rewards of eternal life, is quite idiotic.” (Jurgens, The Faith of the Early Fathers, Vol. 3: 2016.)

St. Augustine, Letter to Jerome, 415 A.D.- “Anyone who would say that even infants who pass from this life without participation in the Sacrament [of Baptism] shall be made alive in Christ truly goes counter to the preaching of the Apostle and condemns the whole Church, where there is great haste in baptizing infants because it is believed without doubt that there is no other way at all in which they can be made alive in Christ.” (Jurgens, The Faith of the Early Fathers, Vol. 3:1439)

St. Leo the Great at the Council of Chalcedon, St. Leo said the Blood of Redemption can't be separated from the water of baptism.
"It is he, Jesus Christ who has come through water and blood, not in water only, but in water and blood. And because the Spirit is truth, it is the Spirit who testifies. For there are three who give testimony–Spirit and water and blood. And the three are one. In other words, the Spirit of sanctification and the blood of redemption and the water of baptism. These three are one and remain indivisible. None of them is separable from its link with the others."

Pope Eugene IV, “Cantate Domino", Council of Florence
"It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart “into everlasting fire which was prepared for the devil and his angels”, unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church."

16. MGR. J. H. HERVE, Manuale Theologiae Dogmaticae (Vol. III: chap. IV), 1931
II. On those for whom Baptism of water can be supplied:
The various baptisms: from the Tridentinum itself and from the things stated, it stands firm that Baptism is necessary, yet in fact or in desire; therefore in an extraordinary case it can be supplied. Further, according to the Catholic doctrine, there are two things by which the sacrament of Baptism can be supplied: namely, an act of perfect charity with the desire of Baptism, and the death as martyr. Since these two are a compensation for Baptism of water, they themselves are called Baptism, too, in order that they may be comprehended with it under one, as it were, generic name, so the act of love with desire for Baptism is called Baptismus flaminis (Baptism of the Spirit) and the martyrium (Baptism of Blood).

There is nothing more for me to say here. This falls under the same thing mentioned above.

17. FR. H. NOLDEN, S.J., FR. A. SCHMIT, S.J. — Summa theologiae moralis (Vol. III de Sacramentis), Book 2 Quaestio prima, 1921
Baptism of spirit (flaminis) is perfect charity or contrition, in which the desire in fact to receive the sacrament of Baptism is included; perfect charity and perfect contrition, however, have the power to confer sanctifying grace.

Same as above.

18. FR. ARTHUR VERMEERSCH, S.J., Theologiae Moralis (Vol. III), Tractatus II,1948:
The Baptism of spirit (flaminis) is an act of perfect charity or contrition, in so far as it contains at least a tacit desire of the Sacrament. Therefore it can be had only in adults. It does not imprint a character; …but it takes away all mortal sin together with the sentence of eternal penalty, according to: “He who loves me, is loved by my Father” (John 14:21).

Same as above.

19. FR. LUDOVICO BILLOT, S.J., De Ecclesiae Sacmmentis (Vol. I); Quaestio LXVI; Thesis XXIV – 1931:
Baptism of spirit (flaminis), which is also called of repentance or of desire, is nothing else than an act of charity or perfect contrition including a desire of the Sacrament, according to what has been said above, namely that the heart of everyone is moved by the Holy Ghost to believe, and to love God, and to be sorry for his sins.

Same as above.

20. FR. ALOYSIA SABETTI, S.J., FR. TIMOTHEO BARRETT, S.J., Compendium Theologiae Moralis, Tractatus XII [De Baptismo, Chapter I, 1926:
Baptism, the gate and foundation of the Sacraments, in fact or at least in desire, is necessary for all unto salvation…
From the Baptism of water, which is called of river (Baptismus fluminis), is from Baptism of the Spirit (Baptismus flaminis) and Baptism of Blood, by which Baptism properly speaking can be supplied, if this be impossible. The first one is a full conversion to God through perfect contrition or charity, in so far as it contains an either explicit or at least implicit will to receive Baptism of water… Baptism of Spirit (flaminis) and Baptism of Blood are called Baptism of desire (in voto).

Same as above.

21. FR. EDUARDUS GENICOT, S.]., Theologiae Moralis Institutiones (Vol. II),Tractatus XII, 1902
Baptism of the Spirit (flaminis) consists in an act of perfect charity or contrition, with which there is always an infusion of sanctifying grace connected…
Both are called “of desire” (in voto)…; perfect charity, because it has always connected the desire, at least the implicit one, of receiving this sacrament, absolutely necessary for salvation.
 
No amount of fallible statements can change the infallible truth. These men were wrong. 

"And if the blind lead the blind, both will fall into the pit."

My responses in red.

Stubborn, while I agree with your conclusion that there is no such thing as BoD, precisely what is being disputed is whether Trent teaches it, permits it, or rejects it.  Your reading of Trent is your own.  I don't believe Trent teaches it, but I also don't believe that Trent definitively ruled out the distinctions by which some Doctors upheld the necessity of Baptism by saying that it can be recieved in voto.  Trent had no intention of teaching about the so-called "Three Baptisms" at all.

Well, speaking of the sacrament Trent said what it said - without regard to what anyone else said. You can say it's my own reading, but we must accept that Trent meant what it said no matter that anyone or everyone else says it says something else.

Did you notice how the Dimond’s used the Latin text of Saint Peter’s catechism? Why didn’t they use the readily available Old English version? Could it be that the Old English translation uses nearly the identical wording as the “Canons and Decrees of the Council of Trent”? Maybe this would raise a red flag in their specious translation of Session 6 Chapter 4 of the Council of Trent:

“And this translation, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire thereof, as it is written”

So what?  That's precisely what's being disputed here.  They rightly hold to the non-BoD interpretation of the passage in Trent.

As I've pointed out, this is the strongest argument against the BoD position.

If you read Trent's "without the laver or the desire" as being the either or else that is required for the BoD reading, you're saying that initial justification can happen without the laver (the Sacrament).  That would be to attribute to Trent a proposition that it condemned as heretical in the same section of the text.  It is heretical to state that initial justification can take place "WITHOUT" the Sacrament of Baptism.

"I cannot write a letter without a pen or a pencil."  This means either one suffices (the BoD reading).  But this also logically means that I CAN write a letter without a pen or without a pencil (if I have the other).

"The wedding cannot take place without the bride or the groom."  This means that it cannot take place if either one is missing.  You need both.

This is precisely the point of contention, and their choice of translation is simply taking the non-BoD sense, and all the textual evidence backs that up.

While you blew it off, it would be utterly absurd for St. Peter Canisius to cite this passage if it were teaching BoD and then in the same footnote also cite two texts from St. Augustine and St. Ambrose explicitly stating that catechumens cannot be saved not matter how good they are if they don't receive the Sacrament.  He clearly saw no reference to BoD in the text.  If it were teaching BoD, he could have chosen any other passages from the Fathers that spoke to the necessity of the Sacrament of Baptism for adults.

I knew you would poo poo it, because you are a better interpreter and translator than Saint Alphonsus and every theologian and canonist. No news there. Could you be wrong….nah, not a chance.

We're not interpreting Trent here, but St. Peter Canisius.

You gratuitously dismissed it, and you haven't made a single argument about the text of Trent nor attempted to refute the argument I make for the non-BoD reading.

If you're just going to keep spamming in ... "450 years" and "St. Alphonsus" (who was demonstrated to be in serious error on the matter), then there's really no point in your continuing on the thread.

We all know St. Alphonsus interpreted Trent a certain way.  I'm arguing about why he was wrong.  If you don't want to attempt to refute that, you're just wasting everyone's time.  Until you have something substantial to post, there's no point in responding to you.

As for your stupid closing ad hominem, obviously I could be wrong, so prove me wrong.  You simply saying it doesn't make it so.

"Every theologian and Canonist" barring perhaps the sole exception of a +Guerard des Lauriers all approved of, accepted, and promoted Vatican II also.  So, unless they all somehow defected from the faith before Vatican II, that by itself undercuts your "Cekadist" position.  See, as an SV you claim that pretty much the entire Church could defect outside of a few pockets, all the bishops (minus a number you can count on one hand), theologians (except +des Lauriers) could all universally embrace the errors and heresies of Vatican II.  So what's to stop them from being wrong about a matter of speculative theology?

It's one contradiction after another from the pro-BoD crowd, and that alone exposes the position as dishonest and motivated by an (anti-EENS) agenda.

This isn't even the complete sentence.  What comes after "it is written" is Scripture infallibly telling us that water and the Holy Ghost are necessary for baptism.  BOTH are necessary.  Just like BOTH the sacrament/desire are necessary.  It's not one or the other.  It's BOTH.

Yep, that's another solid argument.  As mentioned above, the A or B can in fact have two possible senses, as illustrated by examples above.  But the "as it is written", cited by Trent as a proof text for the proposition disambiguates the sense, ensuring that it needs to be read in the BOTH sense.  To say otherwise would be like claiming that this expression here:

"We cannot play baseball without a bat or a ball, since Bob told us we need a bat and a ball to play baseball."

actually means that we can play baseball if we have a bat OR a ball.

But you'll find no refutation of these types of arguments forthcoming from Quo here, as he'll just keep responding with "450 years" and "St. Alphonsus."