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I'm starting to believe it is not just petty but people have been thoroughly convinced/brainwashed into to the un-Catholic way of thinking.  I truly mean no offense by that. Certainly we do not want to believe anything that contradicts God's mercy or justice.  Certainly we must admit that the supernatural virtues of Faith, Hope and Charity are necessary for salvation and that sanctifying grace can only be obtained within the Church and certainly we do not reject the Catholic teaching of the following if we are Catholic:

St. Cyprian, Church Father (3^rd Century)

Tertullian, Church Father (3^rd Century)

St. Hippolytus of Rome (3rd century)

St. John Chrystostome, Church Father and Doctor of the Church (4th Century)

St. Basil, Church Father and Doctor of the Church (4th Century)

Eusebius of Caesarea, Church Father (4th Century)

St. Victor of Braga, (4th Century)

St. Genesius of Arles, (4th Century)

Rufinus, Church Father (4th Century)

St. Gregory nαzιanzen, Church Father and Doctor of the Church (4th Century)

St. Pope Siricius (4th Century)
 
St. Ambrose, Church Father and Doctor of the Church (4th Century)

St. Cyril of Jerusalem, Doctor of the Church (4th Century)

 St. Augustine, Church Father and Doctor of the Church (4th-5th Century)

St. Prosper of Aquitaine (5th century)

St. Fulgentius (6th Century)

St. John of Damascus, Doctor of the Church (7th-8th Century)

St. Bede, Doctor of the Church (8th century)

St. Bernard of Clairvaux, Doctor of the Church (12th century)

Pope Innocent II (12th Century)

St. Bonaventure, Doctor of the Church (13^th century)
 
St. Thomas Aquinas, Doctor of the Church (13^th century)

Pope Innocent III (13^th century)

St. Catherine of Sienna (14th Century)

And Trent, somehow teaching the opposite of what it says set them all straight.  They feel compelled (for obvious reasons) to accept Trent because the tend to accept only solemn or extraordinary teachings of the Church, and they admit what it taught in a council must be accepted.   
But strangely the Catechisms, theologians, the official liturgy of the Church, canon law, Saints, Doctors and Popes went right on teaching that one can be saved by the desire for baptism after Trent, supposedly not being as qualified to interpret it correctly as the 21^st century lay feeneyites are. 
 
 Catechism of the Council of Trent (16^th century)

The New Testament, translated to English at the College of Rheims, 1582 (16^th century)

St. Robert Bellarmine, Doctor of the Church (16^th century)

The Douay Catechism (17^th century)

Roman Breviary (17th century)

Feeneyites often object saying “but where is BOD taught as being de fide?”  As if a Catholic is only to accept what is taught de fide.  The answer is as follows:

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."


And after this, more taught that which the 21^st century lay feeneyites wish us to believe is contrary to what Trent taught:

Pope Pius IX (19^th century)
 
Baltimore Catechism (19^th and 20^th centuries)
 
St. Pope Pius X (early 20^th century): Catechism of Christian Doctrine (Catechism of St. Pius X):
 
 
Catholic Encyclopedia (~1913)
 
Canon Law (1917)

A Commentary on the New Code of Canon Law (Augustine, 1918)

A Catholic Dictionary (~1931-1958)

Letter of the Holy Office to Archbishop Cushing of Boston (Directly approved by Pope Pius XII, August 8, 1949)

Pope Pius XII (Oct. 29, 1951)

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’ [until 21st century lay-bloggers tell you otherwise] and in your church you should join in prayers and you should have sacrifices offered to God for the priest mentioned.