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So I hold that there is a BoB/BoD that can remit sin, i.e. can justify, but that it does not suffice for entry into the Kingdom, the Beatific Vision, since it is precisely the character of Baptism that enables human beings to receive this supernatural faculty to see God as He is, a capacity that we lack by nature.  I hold that martyrs who would die without the Sacrament would go to a place of perfect natural happiness, i.e. to a Limbo very similar to that of the infants.  Those who have BoD, depending on how perfect their desire and contrition are can have UP to a similar complete remission, but also varying degrees short of that.

This again is the distinction between justification (remission of sin) and salvation (entry into the Beatific Vision).  While BoD/BoB suffice for the former, it does not for the latter.

Sin is only remitted through application of the merits of the Blood of Christ, and anyone who receives that application (and it's merits), if they were to die with in that state, would be saved. You cannot be justified and die in a state of justification and go to hell, even if it were a hell of only having to listen to Ladislaus ridiculously speculating for eternity. 

CHAPTER III.


Who are justified through Christ.

But, though He died for all, yet do not all receive the benefit of His death, but those only unto whom the merit of His passion is communicated. For as in truth men, if they were not born propagated of the seed of Adam, would not be born unjust,-seeing that, by that propagation, they contract through him, when they are conceived, injustice as their own,-so, if they were not born again in Christ, they never would be justified; seeing that, in that new birth, there is bestowed upon them, through the merit of His passion, the grace whereby they are made just. For this benefit the apostle exhorts us, evermore to give thanks to the Father, who hath made us worthy to be partakers of the lot of the saints in light, and hath delivered us from the power of darkness, and hath translated us into the Kingdom of the Son of his love, in whom we have redemption, and remission of sins.

CHAPTER IV.


A description is introduced of the Justification of the impious, and of the Manner thereof under the law of grace.


By which words, a description of the Justification of the impious is indicated,-as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, through the second Adam, Jesus Christ, our Saviour. 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; unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God.

You're an absolute idiot if you think the Council of Trent didn't clearly tell us what "justification" is.

And I haven't quoted a theologian in this exchange with you. I quoted the Council of Trent, and the Catechism of the Council of Trent, interpreting the Council. You can argue the Catechism is not binding, but it certainly indicates my reading is the reading of the fathers of Trent, of St. Pius V.

You're a moron who thinks he's a genius, one that loves to hear himself speculating, against clear words of the Magisterium, which he professes to follow.

Unbelievable.

I had actually been opposed to the "Feeneyite" distinction between justification and salvation, in the context of BoD, until I went and read some of these theologians, and I changed my mind about the matter.  Initially I had supposed that the distinction between justification and salvation is that one can be justified in this life, but then doesn't become saved until dying in said state of justification (with the additional grace of final perseverance).