This means you understand Trent better than those qualified to understand it and teach us what it means.  You are more qualified than two sainted doctors for instance.  This puts you in rather elite company and we are honored to have you posting here but your time would be better served authoring theology manuals to clarify controversial issues for the clergy.  

St. Fulgentius (6th Century): Enchiridion Patristicuм 2269: "From the time when Our Saviour said 'Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God,' without the sacrament of baptism, apart from those who pour forth their blood for Christ in the Catholic Church without baptism, no one can receive the kingdom of Heaven, nor eternal life."

Pope Innocent II (12th Century): From his letter "Apostolicam Sedem" to the Bishop of Cremona, "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 Church and in the confession of the name of Christ, was freed from original sin and attained the joys 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 administered 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, and in your church you should join in prayers and you should have sacrifices offered to God for the 'priest' mentioned." (Denzinger 388)

More feminine emotional "argumentation" from LoH.  Doctors, as holy and learned as they may be, CAN be mistaken, and one can, from time to time, disagree with one or another of their opinions on a subject ... especially on those matters where they are expressing their own opinion vs. a teaching or position of the Church.  That can be done without any disrespect and can be done without someone claiming that they are more qualified or more learned and more holy than the Doctors.  Abelard, by all accounts NOT a saint, questioned an opinion put forward by St. Augustine and held unanimously for 700 years before him.  And the Church sided with Abelard (who lived a scandalous life) over the holy St. Augustine ... on this particular issue.

So, yes, yes indeed, I disagree with St. Alphonsus and St. Robert Bellarmine on the meaning of Trent.  Most Feeneyites do not.

St. Bonaventure, Doctor of the Church (13^th century): In Sent. IV, d.4,P.2,a.I,q.I: “God obliges no one to do the impossible and therefore it must be admitted that the baptism of desire without the baptism of water is sufficient, provided the person in question has the will to receive the baptism of water, but is prevented from doing so before he dies."

St. Thomas Aquinas, Doctor of the Church (13^th century): Summa Theologica, Whether there are two ways to be distinguished of eating Christ's body?
“Consequently, just as some are baptized with the Baptism of desire, through their desire of baptism, before being baptized in the Baptism of water; so likewise some eat this sacrament spiritually ere they receive it sacramentally.”

Whether a man can be saved without Baptism?
“Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of "faith that worketh by charity," whereby God, Whose power is not tied to visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: "I lost him whom I was to regenerate: but he did not lose the grace he prayed for."

Whether grace and virtues are bestowed on man by Baptism?
Reply to Objection 2. As stated above (1, ad 2; 68, 2) man receives the forgiveness of sins before Baptism in so far as he has Baptism of desire, explicitly or implicitly; and yet when he actually receives Baptism, he receives a fuller remission, as to the remission of the entire punishment. So also before Baptism Cornelius and others like him receive grace and virtues through their faith in Christ and their desire for Baptism, implicit or explicit: but afterwards when baptized, they receive a yet greater fulness of grace and virtues. Hence in Ps. 22:2, "He hath brought me up on the water of refreshment," a gloss says: "He has brought us up by an increase of virtue and good deeds in Baptism."

Whether the Baptism of Blood is the most excellent of these?
"The shedding of blood for Christ's sake, and the inward operation of the Holy Ghost, are called baptisms, in so far as they produce the effect of the Baptism of Water. Now the Baptism of Water derives its efficacy from Christ's Passion and from the Holy Ghost, as already stated. These two causes act in each of these three Baptisms; most excellently, however, in the Baptism of Blood. For Christ's Passion acts in the Baptism of Water by way of a figurative representation; in the Baptism of the Spirit or of Repentance, by way of desire. but in the Baptism of Blood, by way of imitating the (Divine) act."

Whether three kinds of Baptism are fittingly described--viz. Baptism of Water, of Blood, and of the Spirit?
Consequently, a man may, without Baptism of Water, receive the sacramental effect from Christ's Passion, in so far as he is conformed to Christ by suffering for Him. Hence it is written (Apoc. 7:14): "These are they who are come out of great tribulation, and have washed their robes and have made them white in the blood of the Lamb." In like manner a man receives the effect of Baptism by the power of the Holy Ghost, not only without Baptism of Water, but also without Baptism of Blood: forasmuch as his heart is moved by the Holy Ghost to believe in and love God and to repent of his sins: wherefore this is also called Baptism of Repentance. Of this it is written (Is. 4:4): "If the Lord shall wash away the filth of the daughters of Zion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment, and by the spirit of burning." Thus, therefore, each of these other Baptisms is called Baptism, forasmuch as it takes the place of Baptism. Wherefore Augustine says (De Unico Baptismo Parvulorum iv): "The Blessed Cyprian argues with considerable reason from the thief to whom, though not baptized, it was said: 'Today shalt thou be with Me in Paradise' that suffering can take the place of Baptism. Having weighed this in my mind again and again, I perceive that not only can suffering for the name of Christ supply for what was lacking in Baptism, but even faith and conversion of heart, if perchance on account of the stress of the times the celebration of the mystery of Baptism is not practicable."