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So when you are presented with St. Alphonsus seemingly being in error regarding the effects of BOD while attempting to define it (one of the same BOD definitions BODers use to support their arguments)...all you have to say is.."St. Alphonsus was correct. If he was incorrect, he would have been condemned".

Was St. Alphonsus infallible? Was every single thing he ever wrote canonized with him? Do you believe there is any chance at all that there can be an error in a Church Fathers or Doctors writings?
Are you really so obstinate that you cannot even acknowledge the apparent contradiction as it's staring you in the face?

St. Alphonsus:


TRENT:


If there is no contradiction here, explain it.

Explain how "debt of punishment''" remaining conforms with "absolutely nothing may delay them from entry into heaven"

Explain how "debt of punishment"="absolutely nothing"

Here you go putting sacramantal Baptism and BoD into the same boat. When St Alphonsus says that the guilt of original sin is removed by BoD and not the temporal punishment due he is talking explicitly about BoD. Unlike sacramental Baptism or Baptism with water which remits the guilt of original sin and any temporal punishment due. 

Here you go putting sacramantal Baptism and BoD into the same boat. When St Alphonsus says that the guilt of original sin is removed by BoD and not the temporal punishment due he is talking explicitly about BoD. Unlike sacramental Baptism or Baptism with water which remits the guilt of original sin and any temporal punishment due.

You're incredibly dense, aren't you?  It's been splained to you multiple times.  If you don't get it by now, then you need to just drop off the thread, pursue additional education, and perhaps come back in a few years.

We're saying that what "St. Alphonsus says ..." contradicts the Council of Trent, not disputing what he says.

I'll give you one more chance to follow closely.  Trent is making no distinction between Baptism or BoD or any of the concepts that you hopelessly conflate.

TRENT SPEAKS OF INITIAL JUSTIFICATION in those passages, as you BoDers who constantly (and mindlessly) regurgitate this passage should know.  It's not talking about Baptism OR BoD per se, but about JUSTIFICATION.  You BoDers claim that JUSTIFICATION can happen by the Sacrament OR ELSE by the Desire.  So those are just means of obtaining JUSTIFICATION, per your own reasoning, so I'm not sure I understand your befuddlement.

TRENT TEACHES THAT JUSTIFICATION REQUIRES REBIRTH.
TRENT THEN DEFINES REBIRTH AS A COMPLETE RENEWAL SUCH THAT NOTHING REMAINS THAT COULD EVEN DELAY ENTRY INTO HEAVEN.

Consequently, TRENT CLEARLY TEACHES THAT IN ORDER FOR THERE TO BE THAT INITIAL JUSTIFICATION, THERE MUST BE A REBIRTH, IN SUCH A WAY THAT THERE CAN AFTER SAID INITIAL JUSTIFICATION BE NOTHING LEFT WHICH DELAYS IMMEDIATE ENTRY INTO THE KINGDOM OF HEAVEN.

It's so simpley that a child could follow it, or anyone without a heretically-depraved mind.

So that would mean you can't be justified by justification of desire?

No.  This merely says that there's nothing left to ACTIVELY STOP or PREVENT or ... DELAY (key word as to why it undermines St. Alphonsus' theory about the temporal punishment to sin) entry into the Kingdom.

But it doesn't mean everything necessary is PRESENT.

In other words, you're not barred from entry into the Kingdom of Heaven by sin or any kind of enmity with God ... but you also don't have the requisite Baptismal Character in order to enter the Kingdom either.

It's the difference between lacking something and having something that would prevent you from entering.

You can have that Baptismal character, but be barred from Heaven (by being in a state of mortal sin).

But you can not be in a state of sin (not being barred), but simply don't have the necessary Wedding Garment, so to speak, to enter.

This is one of the major problems I have with BoD.  In order to enter Heaven proper, aka to see the face of God, the Beatific Vision, we human beings simply don't have the capability, or, in scholastic terms, the necessary FACULTY in order to see God this way.  THAT is what the Character of Baptism does for us.  It instill in the souls this additional capability whereby we can see God, and also enter into the life of the Holy Trinity, where the character imprints the likeness of God the Son in our souls, thereby rendering us in a way, members of the family of the Holy Trinity ... by adoption, meaning, not by natural right, but by God's extension of this relationship to us by His positive will.

There's this quasi-Pelagian view of human nature that's prevalent among the BoD-tards, namely, that simply not being in a state of mortals sins qualifies someone for Heaven.  OK, tell that to the infants in Limbo, or to St. Joseph and St. John the Baptist before Our Lord's Ascension.  St. Joseph and St. John the Baptist were clearly in a state of justification.  Why couldn't they enter Heaven?  Now, one BoD-ite famously answered this question with ... "because Christ hadn't opened the gates of Heaven".  Meh, no, not really.  There's more of an ontological reason.  I agree with those Church Fathers, cited extensively with the Dimond Brothers, that the OT Just were raised from the Dead after Our Lord's Resurrection and then Baptized, so they coud then enter Heaven.

Entery into the Kingdom of Heaven requires a special free gift in addition to simply being in a state of justification, an ELEVATION of our human nature, which by itself is simply not capable of experiencing the Glory of Heaven.  St. Gregory nαzιanzen, in the famous passage where he rejects BoD, says that there are some who are not bad enough to be punished (aka are in a state of justification) but not good enough to be glorified (i.e. don't have the glory, the seal, aka the character of Baptism that would enable them to enter the Kingdom).

I personally believe that there are two aspects of "Heaven", where there's the Kingdom proper, which is where the adopted members of the Royal Family of the Trinity dwells, but that just outside of it you have those who died justified, who are also attached to and related to the Kingdom, but simply lack that additional election to become "insiders" within the Family of the Holy Trinity.  Then there are others like the Infants in Limbo who lack any kind of positive justification, nor do they have any reason to be punished due to actual sin, and they're in a more natural state of happiness, but falling short of what we might experience here on earth being happily in a state of grace.  Then after those are the ones who are punished to varying degrees according to the state of their souls after death, some relatively mildly, and others in unspeakable agony.  But in all cases, the degree of happiness and unhappiness that each individual experiences in eternity is of their own making ... with the exception of that fee gift of election, of being invited into the Banquet Hall, into the Kingdom, to adoption in the Royal Family of the Holy Trinity.  That is free gift, completely unmerited, and there's nothing one can do that gain that in justice (which is why it's referred to by the Fathers as glory or glorification).