Really means that much to you, huh?

If you can reconcile what Trent teaches with St. Alphonsus' definition of BOD, by all means go ahead. I am willing to learn

So glad you are ready to learn.

Baptism of Desire occurs either by an explicit desire to receive the Sacrament (as in a Catechumen) or an implicit desire contained in a resolve to fulfill God’s will (as in the Invincibly Ignorant).

Once this desire is formed—provided it is animated by Perfect Charity (love of God above all things) and Perfect Contrition—the soul is justified by God's Grace immediately, even before the physical reception of the Sacrament.

This is exactly analogous to the doctrine of Perfect Contrition, where a penitent is absolved of sin before entering the confessional, precisely because their contrition includes the resolve to receive the Sacrament as soon as possible."

You can't reconcile it? Which means you think it doubts previously defined solemn dogma? Please answer what you think.

Please, just speak, "Yea, yea, neah, neah" as the Scripture tells us. Do you think St. Alphonsus called into doubt with his wording a previously declared solemn dogma?

Thank you, but this is not applicable to what I was referring to: St. Alphonsus' definition (some debt of punishment remains) & what Trent taught regarding those who are "born again", and how one could never be "justified" if he is not "born again"

• If a person dies immediately after Baptism, they go straight to Heaven; there is no Purgatory.

• Nuance: Theologians (like St. Thomas Aquinas) teach that while the Sacrament removes all temporal debt automatically (ex opere operato), the Desire removes temporal debt in proportion to the intensity of the contrition/charity. It is possible for some temporal debt to remain if the act of charity wasn't sufficiently intense.

• The Effect: It removes Eternal Punishment (Hell) and restores Sanctifying Grace.
• The Limitation: It does NOT necessarily remove all Temporal Punishment.
  
  
  • This is why the Church prescribes Penance (Satisfaction) and why Purgatory exists. The guilt is gone, but the "mess" left behind (the disorder of the soul and the debt of justice) must still be paid.

"Hence it must be taught that the repentance of a Christian after his fall is very different from that at his baptism; and that therein are included not only a cessation from sins... but also the sacramental confession of the said sins... and satisfaction also...
For we are not to believe that the guilt is remitted in such wise as that the whole penalty of eternal punishment is [always] blotted out, as happens in baptism."

The effect of Justification is described in the Trent Decree on Justification as happening at two points:

Here is the explanation by Gemini AI:

The Council of Trent draws a sharp distinction between the effects of Initial Justification (associated with Baptism) and Restoration (associated with Penance/Confession).

The crucial difference lies indeed in the Temporal Debt (Temporal Punishment).

Here is the breakdown based on the Council of Trent, Session VI.

1. Initial Justification (The First Plank)

This refers to the transition from being a child of Adam to a child of God.

The Means: The Sacrament of Baptism (or the votum for it animated by Perfect Charity).


The Effect (Sacramental): It removes Original Sin, Actual Sin, and All Temporal Punishment.

• If a person dies immediately after Baptism, they go straight to Heaven; there is no Purgatory.

The Effect (Baptism of Desire): It removes Original and Actual Sin (Guilt).

• Nuance: Theologians (like St. Thomas Aquinas) teach that while the Sacrament removes all temporal debt automatically (ex opere operato), the Desire removes temporal debt in proportion to the intensity of the contrition/charity. It is possible for some temporal debt to remain if the act of charity wasn't sufficiently intense.

2. Subsequent Justification (The Second Plank)

This refers to the restoration of a believer who has fallen into mortal sin after Baptism. Trent calls this "The Second Plank after Shipwreck."


The Means: The Sacrament of Penance (Confession) or Perfect Contrition (with the intent to confess).

• The Effect: It removes Eternal Punishment (Hell) and restores Sanctifying Grace.
• The Limitation: It does NOT necessarily remove all Temporal Punishment.
  
  
  • This is why the Church prescribes Penance (Satisfaction) and why Purgatory exists. The guilt is gone, but the "mess" left behind (the disorder of the soul and the debt of justice) must still be paid.

Magisterial Citation (The Proof)

The Council of Trent explicitly addresses your point in Session VI, Chapter 14 ("On the Fallen and their Restoration"):

Summary Table

Feature	Initial Justification (Baptism)	Restoration (Penance/Second Plank)
State of Soul	Cleansed of Original Sin.	Restored from Personal Mortal Sin.
Eternal Guilt	Remitted.	Remitted.
Temporal Debt	Remitted entirely (In Baptism).	Remains (Requiring Satisfaction/Purgatory).
Analogy	A complete cancellation of all debt and a new birth.	A healing of a wound that leaves a scar requiring therapy.

So, the "second desire" (Restoration/Perfect Contrition after falling) remits the guilt of mortal sin but generally leaves the Temporal Debt to be satisfied. This validates the Catholic doctrine of Purgatory and the necessity of penance.

Tell me what is ridiculous about my question.