Then Rheims contradicts himself and Trent by this statement, which is totally false.  God has, and does, bind his graces to sacraments.

"The affair of the slave Augustina, who served in the house of Captain Vincente de Villalobos, was one of the strangest in the life of Claver...When Augustina was in her last agony Villalobos went in search of Claver. When the latter arrived the body was already being prepared for the shroud and he found it cold to the touch. His expression suddenly changed and he amazed everyone by crying aloud, "Augustina, Augustina." He sprinkled her with holy water, he knelt by her, and prayed for an hour. Suddenly the supposedly dead woman began to move...All fell on their knees. Augustina stared at Claver, and as if awakening from a deep sleep said, "Jesus, Jesus, how tired I am!" Claver told her to pray with all her heart and repent her sins, but those standing by, moved by curiosity, begged him to ask her where she came from. He did so, and she said these words: "I am come from journeying along a long road. It was a beautiful road, and after I had gone a long way down it I met a white man of great beauty who stood before me and said, 'Stop, you cannot go further.' I asked him what I should do, and he replied, 'Go back the way you have come, to the house you have left.' This I have done, but I cannot tell how." On hearing this Claver told them all to leave the room and leave him alone with her because he wished to hear her confession. He prepared her and told her that complete confession of her sins was of immense importance if she wanted to enter that paradise of which she had had a glimpse. She obeyed him, and as he heard her confession it became clear to Claver that she was not baptized. He straightway ordered water to be brought, and a candle and a crucifix. Her owners answered that they had had Augustina in their house for twenty years and that she behaved in all things like themselves. She had gone to confession, to Mass, and performed all her Christian duties, and therefore she did not need Baptism, nor could she receive it. But Claver was certain that they were wrong and insisted, baptizing her in the presence of all, to the great delight of her soul and his, for a few minutes after she had received the sacraments she died in the presence of the whole family."

-- Peter Claver: Saint of the Slaves, Fr. Angel Valltiera, S.J., Burns and Oates, London, 1960, pp. 221,222.

Therefore, "salvation" means complete avoidance of any kind of Purgatory (salvation from the fires of Hell).

Nearly every line of this post is completely made up out of thin air, this notion that BoD does not provide remission of temporal punishment due to sin.  Why not?  Just because you guys made this up?  It's fabricated out of thin air.

You have a couple of real problems there.  Trent defined initial justification as a rebirth or regeneration, and rebirth / regeneration (as the name indicates) entails the complete remission of all sin and all punishment due to sin.  One of the Popes who opined in favor of BoD stated that "such a one" would enter Heaven "without delay".  In fact, that statement was made in a letter that was very similar to the one that St. Alphonsus said made BoD de fide.  If that's the case, then this position of non-remission of temporal punishment, is also heretical.  This is a mess.

I don’t believe you would actually say that the great saints and theologians that taught BOD were incompetent, but consider that the criteria you gave for those who are the actual incompetent dimwits necessarily includes them. 

Though, again, it’s not just teaching BOD that would make Bellarmine, Liguori, Suarez, Cornelius a Lapide, et al., incompetent if they were wrong; it’s that they understood Trent’s decree on justification to be teaching BOD.  If this decree clearly does not teach BOD, as some modern lay people assert, then Bellarmine, Liguori, et al. grossly misunderstood something that should be clearly understood.  That means they were either incompetent or malicious

Or, it means Trent's decree on justification does not clearly teach something other than BOD, and that conciliar decrees can be misunderstood, even by the most competent and holiest theologians.

He wasn't writing about the Catechism.  He was writing IN his catechism about Trent itself.  He cited Trent that the Sacrament of Baptism is necessary for adults and then made two citations in the footnote, and both the passages were explicit statements from the Church Fathers that even good catechumens who died without the Sacrament of Baptism cannot be saved.

10:45 - 12:00

Instead of addressing the intellect, you attacked the will, immediately calling me dishonest.  I obviously don't post here often, but I occasionally spend time reading the discussions, and I've noticed you consistently attribute ill will to those who write something you disagree with.

I didn't say St. Peter Canisius was writing about the Catechism. Read better.

Until you provide evidence for your claims, I guess one could say that your claims are also "fabricated out of thin air."

1. Show us where it says that "justification...entails the complete remission of all temporal punishment for sin" in Trent.

2. Show us where "one of the Popes" stated exactly what you claim.

3. Show us where it is "heretical" to say that BOD could require expiation of temporal debt in Purgatory.

Otherwise, someone might say that you just "made this up" and say of your comments: "this is a mess."