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Excellent post, everyone needs to see this. I would give thanks buy it's doesn't let me.

Unfortunately most trads will not go out of their comfort zone to take in and consider this point of view and it's doesn't help that they would rather follow the clergy who teach BoB/BoD/II then do their own research. Also the clergy themselves are very stubborn in regards to looking at all the information.

I can't do the thumbsy up thingy too Anthony, but we can do this

In his quote above, Ladislaus seems to take as his position what Canon 30 (Canons on Justification) has anathematized:

Ladislaus: "there are serious problems with BoD theory holding that temporal punishment can remain after BoD."

Trent Canon 30: "If anyone saith, that, after the grace of Justification has been received...that there remains not any debt of temporal punishment...let him be anathema."

You really tried the ellipses trick?    Unbelievable.  This Canon is about the Sacrament of Confession.  This exposes the abject dishonesty of most BoDers right here.

Of initial justification, Trent teaches:
1) there can be no initial justification without regeneration or rebirth (as Our Lord taught that one must be born again to enter the kingdom of Heaven)
2) regeneration / rebirth Trent defines as ridding the soul of any sin or stain of sin so that there's nothing left that would prevent the soul from immediately entering Heaven

Here's the entirety of Canon 30:

Canon 30.

If anyone says that after the reception of the grace of justification the guilt is so remitted and the debt of eternal punishment so blotted out to every repentant sinner, that no debt of temporal punishment remains to be discharged either in this world or in purgatory before the gates of heaven can be opened, let him be anathema.

Canon 29, right before it is already in the section of Canons on Confession:

Canon 29.

If anyone says that he who has fallen after baptism cannot by the grace of God rise again, or that he can indeed recover again the lost justice but by faith alone without the sacrament of penance, contrary to what the holy Roman and Universal Church, instructed by Christ the Lord and His Apostles, has hitherto professed, observed and taught, let him be anathema.

Canon is speaking of repentant sinners (which you ellipsesed out).  Where exactly did I say that temporal punishment is removed from "every repentant sinner" (the part that you conveniently excised from the Canon)?  You accuse me of heresy by removing key sections that prove otherwise.  Shame.

In Session 6 (the one on Baptism), Chapter III, we read:

so if they were not born again in Christ, they would never be justified, since in that new birth there is bestowed upon them, through the merit of His passion, the grace by which they are made just.

In Session 5 (on Original Sin), Chapter V, we read:

For, in those who are born again, there is nothing that God hates; because, there is no condemnation to those who are truly buried together with Christ by baptism into death; who walk not according to the flesh, but, putting off the old man, and putting on the new who is created according to God, are made innocent, immaculate, pure, guiltless, and beloved of God, heirs indeed of God, but joint heirs with Christ; in such a manner that absolutely nothing may delay them from entry into heaven.

There can be no initial justification without rebirth, and rebirth is defined as being made completely new "in such a manner that absolutely nothing may delay them from entry into heaven.