Can you cite a source for this? That would be very helpful.

Ok, but obviously there wasn't any "cleansing" re the BOD sections we're discussing: they're still there.

And there's also a ton of support for the RC position on an explicit BOD in the great doctors of the Church: St. Augustine, St. Thomas, St. Robert Bellarmine, etc. So I still find it trustworthy on these sections on baptism that apparently didn't need cleansing.

It would also be very interesting to see what was "cleansed."

Not following you: the RC accords with the Council of Trent. And it doesn't have to be infallible to be correct: e.g., it correctly maintains God is triune, etc. I believe it is correct on BOD.

And the fact that saints also agree with it just strengthens the trustworthiness of its position for me on the BOD question.

Let's also go back to the beginning: the RC says "if some unforeseen," etc.  I agree and absolutely believe that would be the case - "if." That, however, prescinds from the question of whether it in fact happens, which the RC doesn't assert. And Trent doesn't either. Trents simply asserts that the desire can justify, and indicates that anyone who dies in a state of justification would be saved; it doesn't assert that men are saved without baptism.

I simply will not take the position that it is impossible to be saved without baptism in light of the RC and the testimony of the saints that concur with it. Maybe that's just me.

most strictly forbidding that any henceforth presume to believe, preach, or teach, otherwise than as by this present decree is defined and declared.

I embrace and accept the whole and every part of what was defined and declared by the holy Council of Trent concerning original sin and justification.

[...]

I profess also that there are seven sacraments of the new law, truly and properly so called, instituted by our lord Jesus Christ and necessary for salvation, though each person need not receive them all.

Ok. But the RC's language about the danger to infants is that "there is no other remedy except baptism" if they die ("the danger of death," as the RC says), and the case with catechumen implies there is not that danger because there is another remedy or means, and implicitly, in context and by way of comparison (and the comparison with infants is clearly invoked), if they would die.

I think the context, as I said with Stubborn, supports my reading.

Both the Sacrament of Baptism and the will to receive the Sacrament are necessary for salvation!

“But God desired that his confession should avail for his salvation, since he preserved him in this life until the time of his holy regeneration.” St. Fulgentius
Thus the proper understanding of the passage from the Catechism of Trent:
Canon 4 on the sacraments in general: If anyone says that the sacraments of the New Law are not necessary for salvation but are superfluous, and that without them or without the desire of them men obtain from God through faith alone the grace of justification, though all are not necessary for each one, let him be anathema.
 
“If anyone is not baptized, not only in ignorance, but even knowingly, he can in no way be saved. For his path to salvation was through the confession, and salvation itself was in baptism. At his age, not only was confession without baptism of no avail: Baptism itself would be of no avail for salvation if he neither believed nor confessed.” St. Fulgentius
 
Notice, both the CONFESSION AND THE BAPTISM are necessary for salvation, harkening back to Trent's teaching that both the laver AND the “votum” are required for justification, and harkening back to Our Lord's teaching that we must be born again of water AND the Holy Spirit.

 In fact, you see the language of St. Fulgentius reflected in the Council of Trent.  Trent describes the votum (so-called “desire”) as the PATH TO SALVATION, the disposition to Baptism, and then says that “JUSTIFICATION ITSELF” (St. Fulgentius says “SALVATION ITSELF”) follows the dispositions in the Sacrament of Baptism.

 Yet another solid argument for why Trent is teaching that BOTH the votum AND the Sacrament are required for justification.
“Hold most firmly and never doubt in the least that not only all pagans but also all Jєωs and all heretics and schismatics who end this present life outside the Catholic Church are about to go into the eternal fire that was prepared for the Devil and his angels.”
St. Fulgentius
 
“The most Holy Roman Church firmly believes, professes and preaches that none of those existing outside the Catholic Church, not only pagans, but also Jєωs and heretics and schismatics, can have a share in life eternal; but that they will go into the ‘eternal fire which was prepared for the devil and his angels.’”  St. Eugene IV, Cantate Domino

Ladislaus, CathInfo