Let's look at the quote again:
The Catechism of the Council of Trent: "...before His death and Resurrection Heaven was closed against every child of Adam."
At another point in the Catechism, it states that Our Lord was the first to enter Heaven at His Ascension. I suppose the two could be reconciled in that the gates of Heaven were open after His Resurrection, but all deferred to Our Lord to be the first one to enter. After all, it would be fitting that Our Lord lead them into Heaven and go there first. So I'll have to disagree with Lapide there for about a half dozen reasons.
Why does this even matter? This whole thing started because DR felt that it invalidated something the Dimonds said, even though all the Dimonds said was that the Good Thief (Dismas) was no proof for Baptism of Desire.
And even with regard to their thesis (held, as they demonstrated, by quite a few Church Fathers ... and they missed a solid quote I've seen before from St. Ephrem the Syrian), even if Dismas went to Heaven "that day" (which I think is highly unlikely), that still doesn't preclude his having been baptized first, before entering.
Oh, another problem with Lapide's interpretation, where he claims that Dismas went to Heaven before Our Lord did, Our Lord did say that you will "WITH ME" this day in Paradise, implying that Our Lord would be there also.
Let's just move along here, because the Dismas question is entirely irrelevant.