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Well, we are certain that it is not optional because we have Trent infallibly saying it is not optional - that makes it intrinsically necessary.

One who does not receive it will be damned, the reason for this is because of his own free will he rejected the graces offered to go and have it done.

When Trent says "If any one saith that baptism is optional, that is, not necessary unto salvation; let him be anathema." All that really matter is that because YOU say "the sacrament is optional", that is, YOU say "the sacrament is not necessary unto salvation", per Trent, YOU are anathema.

Do you understand that much, or do you honestly need one of the Church Fathers to interpret that for you too?

At any rate, as I said, same o same o - you asked a question, I gave you the answer quoted directly from Trent, you keep trying to prove Trent is wrong. Wash, rinse, repeat.

You stand in quick sand and do not understand the simplest of dogmas that even a 5 year old easily and completely understands.

This is what is quite amazing.

It will likely surprise you that some +200 years after the death of St. Robert and some 90 years after the death of  St. Alphonsus, there was a Council called "The First Vatican Council". Now it is your responsibility to provide a quote from one of the great Doctors of the Church to interpret this infallible teaching from Pope Pius IX at The First Vatican Council so we know what he rrreeeeaaallly meant - otherwise, how will we ever know?

"Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding."


Well, what do the great Doctors of the Church interpret the above doctrine to rrreeeeaaallly mean?

St. Robert Bellarmine, Doctor of the Church (16^th century): De Sacramento Baptismi, cap. 6: “...among the ancients this proposition was not so certain at first as later on: that perfect conversion and repentance is rightly called the Baptism of Desire and supplies for Baptism of water, at least in case of necessity”....."it is certainly to be believed that true conversion supplies for Baptism of water when it is not from contempt but through necessity that persons die without Baptism of water.”

The Church Militant (De Ecclesia Militante), c. 3: "I answer therefore that, when it is said outside the Church no one is saved, it must be understood of those who belong to her neither in actual fact nor in desire [desiderio], as theologians commonly speak on baptism. Because the catechumens are in the Church, though not in actual fact, yet at least in resolution [voto], therefore they can be saved."

The Church Militant De Ecclesia Militante, c. 3: "Concerning catechumens there is a greater difficulty, because they are faithful [have the faith] and can be saved if they die in this state, and yet outside the Church no one is saved, as outside the ark of Noah…" 

The Church Militant (De Ecclesia Militante), c. 2: "Others, however, are of the soul but not of the body (of the Church), as Catechumens and those who have been excommunicated, who may have faith and charity which is possible."

De Controversiis, “De Baptismo,” Lib. I, Cap. VI: “But without doubt it must be believed that true conversion supplies for Baptism of water when one dies without Baptism of water not out of contempt but out of necessity... For it is expressly said in Ezechiel: If the wicked shall do penance from his sins, I will no more remember his iniquities...Thus also the Council of Trent, Session 6, Chapter 4, says that Baptism is necessary in fact or in desire (in re vel in voto)”.

St. Alphonsus Liguori, Doctor of the Church (18^th century): Moral Theology, Book 6, Section II (About Baptism and Confirmation), Chapter 1 (On Baptism), page 310, no. 96: "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 of 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.'" (Note: Unbelievers can see the original book in Latin here. Turn to page 310 in the book (or page 157 of the PDF file).

 Moral Theology, Bk. 6, nn. 95-97: "Baptism of blood is the shedding of one's blood, i.e. death, suffered for the faith or for some other Christian virtue. Now this Baptism is comparable to true baptism because, like true Baptism, it remits both guilt and punishment as it were ex opere operato… Hence martyrdom avails also for infants seeing that the Church venerates the Holy Innocents as true martyrs. That is why Suarez rightly teaches that the opposing view is at least temerarious."

On the Council of Trent, 1846, Pg. 128-129 (Duffy): "Who can deny that the act of perfect love of God, which is sufficient for justification, includes an implicit desire of Baptism, of Penance, and of the Eucharist. He who wishes the whole wishes the every part of that whole and all the means necessary for its attainment. In order to be justified without baptism, an infidel must love God above all things, and must have an universal will to observe all the divine precepts, among which the first is to receive baptism: and therefore in order to be justified it is necessary for him to have at least an implicit desire of that sacrament."