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Dear JoeZ, it's not my interpretation, friend, I can show you several approved commentaries that exegete the text in the same manner. Wether I meant you singly or you plural (as in any who hold the same) is irrelevant to the salient point. My argument is that the literal meaning of the defined dogma I cited excludes forgiveness of Original Sin and does not allow sanctifying grace in the unbaptized. No qualification, pious sounding story, or ill-used exegesis can unseat what the Church's Magesterium has defined.

Fr. Haydock, Fr. Lapide etc will tell you that St. Magdalene, King David, St. Peter, Cornelius etc received forgiveness through Contrition. Forgiveness of actual sin? I'll defer to them and concede the point.

Can you show me a source that confirms your opinion? Please see Haydock on Cornelius here:
https://www.ecatholic2000.com/haydock/ntcomment105.shtml Thank you for the link. I read through this and it supports my postition. 

Also, the booklet entitled "Perfect Contrition: The Golden Key to Paradise [including for all of us(!)]":
https://www.ecatholic2000.com/cts/untitled-110.shtml As far as we know, the perfect act of contrition affects only those on their way to the confessional. To apply it to the unbaptised does not follow. 

"III. IS IT DIFFICULT TO MAKE AN ACT OF PERFECT CONTRITION? No doubt, it is more difficult to make an act of Perfect Contrition than an Imperfect one, which suffices when we go to Confession. But still, there is no one who, if he sincerely wishes it, cannot, with the grace of God, make an act of Perfect Contrition. Sorrow is in the will, not in the senses or feelings. All that is needed is that we repent because we love God above everything else; that is all. True it is that Perfect Contrition has its degrees, but it is none the less perfect because it does not reach the intensity and sublimity of the sorrow of St. Peter, of St. Mary Magdalene, or of St. Aloysius. Such a degree is very desirable, but is by no means necessary. A lesser degree, but, provided it proceeds from the love of God, and not through fear of His punishments, is quite sufficient. And it is very consoling to remember that for the 4000 years before the coming of Christ the only means sinners had of obtaining pardon was this same Perfect Contrition. There was no Sacrament of Penance in those days. Even today for thousands-aye, for millions-of pagans, of non-Catholics, and of Catholics, too, who have no time to call a priest to their bedside, the only means of pardon and salvation is an act of Perfect Contrition."

Many "traditionalists" (not speaking of you, dear Joe) have the wrong spirit today. It's no more about the salvation of souls, which is to be the supreme law even of the Church (Suprema Lex Salus Animarum, it is said in Canon Law) and the raison d'etre of man on this earth. To some so called traditionalists, its all about condemning others and closing the gates of heaven to them, while justifying oneself, and hoping to go to heaven like that. God has said through His Saints, "In the evening of life, we will all be judged by our love". Perfect Contrition united to the desire of the sacraments and the will to do all that God wills is not just a means to be applied once at the end of life a few minutes before Water Baptism. It is a means of forgiveness throughout life, from the first moment of reason till last breath. Everyone can obtain forgiveness and justification even every day through it, because God's Grace makes that possible to all.

No, the just went to Abraham's bosom or limbo, like Lazarus, and the wicked went to hell, like Dives. if there was no difference in the state of all who descended, then either they would never have been able to be saved, or even the unjust would have been saved, which is wrong. St. Thomas explains: there is original sin as it affects the person and as it affects human nature; on the part of each individual person, it was necessary for it to be remitted by contrition and the desire to do God's Will. On the part of human nature, it was only remitted after Christ's Passion, as it were, by the shed blood of Christ, in anticipation of which Christ had already forgiven personal sins, to those who sincerely repented with contrition and sorrow for their sins. After His Passion, He opened Heaven to them, but not to all. We are in a semantic disagreement here. The Limbo of the Just is part of Hell. Its not the Lake of Fire part but it is beneath the Earth, as in down and not up.

Is it possible He even baptized them? Judge for yourself. Here's the text in the Gospel of Nicodemus, "only three days were allowed to us who have risen from the dead to celebrate in Jerusalem the passover of the Lord, with our living relations, for an evidence of the resurrection of Christ the Lord: and we have been baptized in the holy river of Jordan, receiving each of us white robes. And after three days, when we had celebrated the passover of the Lord, all who rose again along with us were snatched up into the clouds, and taken across the Jordan, and were no longer seen by any one."http://www.newadvent.org/fathers/08072b.htm A theory I hold myself.

This is why I think St. Augustine's opinion is quite possible. But St. Augustine is not saying what you are saying, which seems mistaken. If everybody died unjustified, everyone before Christ would have descended into hell of the damned and remained there.

I wondered if the SBC, or one/some of their groups who went under conciliar church rule, were going to fold. Brother Andre and whoever is with him on this, is on their own. By that I mean they should disavow Fr. Feeney as their founder and go create their own community somewhere else and call it something else - iow, be outwardly, upfront honest.

The most obvious of all possible points *against* using Trent's Catechism to prove Trent taught a BOD, is that it says "grace and righteousness", which can only apply to the living, whereas "salvation" can only apply to the dead, this should be obvious to all who read that passage honestly from the catechism.

Obviously one can only attain salvation after death. Until death, i.e. whilst we live, we all strive to be in the state of grace and righteousness, which are attributes of the living, and also especially the dying, but definitely not the dead.

Know what I mean?