St. Augustine:
When any die for the confession of Christ without having received the washing of regeneration, it avails as much for the remission of their sins as if they had been washed in the sacred font of baptism.
St. Augustine also says that martyrdom results in a washing or "remission of their sins" (he defines "washing" here). He was instructed by St. Ambrose who clearly distinguished between the washing and the CROWNING.
There in fact TWO effects of Baptism: 1) the washing of sins and 2) membership in the Church through the "crowning".
Another word used by the Fathers for this other effect is "the seal".
I hold that martyrdom (perfectly) and desire (imperfectly depending on the degree of the desire) can supply the one effect of Baptism, but not the other. Most theologians agree that BoD and BoB do not confer the character of Baptism.
Ladislausian soteriology holds that, even while BoD and BoB suffice for the remission of sins, they do not suffice to enable souls to receive the Beatific Vision (the crown and the glory). Consequently, they can justify to varying degrees, but they can never save (i.e. allow entry into the Kingdom of Heaven).
Unbaptized martyrs, therefore, end up in a place of Limbo, and those with the intention to receive Baptism can receive various degrees of remission proportionate to their
votum for Baptism.
At some point after the Fathers, theologians generally lost their grip on the meaning of this "character" of Baptism, reducing it to a mere non-repeatability marker that some people in heaven have and others don't. Ladislausianism rejects that understanding.
As with the Priesthood, this character renders the soul into the likeness of Christ, so that the Father recognizes them as His own (adopted) sons into the life of the Holy Trinity, almost as adopted members of the Holy Trinity. It is also the supernatural faculty which allows the soul the capability to see God as He is, in the Beatific Vision, a faculty with human beings lack in their created nature.