It would appear that there is more to the passage:
Yes there is, and maybe we can discuss the rest another time because the other parts of his teaching on BOD being defide will open a food fight here on CI. Thanks however for reminding me though of the BOB part, since I was meaning to start a new thread precisely on that part, again I will ignore it for now since it will open a whole new can of worms here.
So here is the part we'll use for this discussion:
St. Alphonsus: “Baptism of desire [lit. blowing], is perfect conversion to God through contrition or through the love of God above all things, with the explicit desire, or implicit desire of the true river of baptism whose place it supplies (juxta Trid. Sess. 14, c. 4) with respect to the remission of the guilt, but not with respect to the character to be imprinted, nor with respect to the full liability of the punishment to be removed: it is called of desire [lit. blowing], because it is made through the impulse of the Holy Spirit, who is called a blowing.” (St. Alphonsus, Moral Theology, Volume V, Book 6, n. 96)
Now, St. Alphonsus say that this justification before receiving the sacrament, does not imprint the character of baptism, nor does this justification remit the full liability of punishment.
Now I asked you, How can a person be justified without being born again? How can a person be born again without the sacrament of baptism?
St. Alphonsus Liguori describes his idea of how a person can be justified before receiving the sacrament of baptism, however he says that the person does not get the imprint the character of baptism, nor does this justification remit the full liability of punishment. Now,
that is not being born again!
Trent declares that
"So unless they are born again in Christ, they never would be justified".
Trent also teaches that the grace of baptism, spiritual rebirth, being ‘born again’ provides not only justification and the remission of the guilt of sin, but also the remission of every punishment due to sin.
Council of Trent, Sess. 5, Original Sin, # 5, ex cathedra: “If any one denies, that, by the grace of Our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away; but says that it is only erased, or not imputed; let him be anathema.
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;
so that there is nothing whatever to retard their entrance into heaven.”
Trent clearly says that to be justified everyone must be born again, a grace which includes the remission of every temporal punishment due to sin.
Council of Trent, Sess. 6, Chap. 3: “But though He died for all, yet all do not receive the benefit of His death, but those only to whom the merit of His passion is communicated; because as truly as men would not be born unjust, if they were not born through propagation of the seed of Adam, since by that propagation they contract through him, when they are conceived, injustice as their own,
So unless they are born again in Christ, they never would 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.”[/
What St. Alphonsus describes as his idea of how a person can be justified before receiving the sacrament of baptism is contrary to Trent. He says that the "justification" of baptism of desire does not provide the grace of spiritual rebirth, of being born again,
which Trent says everyone must have to be justified!