Father Feeney is simply a diversion that modernist heretics use because they can't address the Dogmatic facts.
"Baptism" of desire and blood are doctrines of man.
All the saints who taught it contradicted themselves. Some specifically believed in 'b.o.d' and others only believed in 'b.o.b'.
St.Cyprian also taught that heretics cannot validly baptize [he was wrong]
The Majority of the Church Fathers believed that the Blessed Virgin Mary was conceived with original sin[they were wrong]
St. Gregory nαzιenzen rejected 'b.o.d'.
St.Fulgentius only taught 'b.o.b'
Stop cherry picking from the Saints, that's condemned:
"When anyone finds a doctrine clearly established in Augustine, he can absolutely hold it and teach it, disregarding any bull of the pope." –Condemned by Pope Alexander VIII, Errors of the Jansenists, Dec. 7, 1690
The saints are NOT infallible, the Church is.
Also the saints who taught these erroneous doctrines ONLY applied them to unbaptized catechumens. Unlike today, where all the modernist heretics apply it to non-Catholics.
St. Augustine was one of the greatest theologians. He was not infallible. He wrote a book of Retractions. If you find a teaching in Augustine, you can’t just say, 'It’s in Augustine. I'm going to hold it no matter what', even if it doesn’t add up, even if it’s inconsistent with something of greater weight. No, you cannot just hold it. That’s a religion of man.
As Pope Benedict XIV declared in Apostolica (#6), June 26, 1749: "The Church’s judgment is preferable to that of a Doctor renowned for his holiness and teaching."
Here is a quote that modernists will never use:
Pope St. Siricius, Decree to Himerius, A.D. 385: "Therefore just as we say that the holy paschal observance is in no way to be diminished, we also say that to infants who will not yet be able to speak on account of their age or to those who in any necessity will need the holy stream of baptism, we wish succor to be brought with all celerity, lest it should tend to the perdition of our souls if the saving font be denied to those desiring it and every single one of them exiting this world lose both the Kingdom and life."
In his decree, Pope St. Siricius infallibly teaches that all those who desire water baptism, but die without receiving it, will not be saved. He thus directly denies the concept of 'baptism of desire'. The pope even speaks of people in danger and necessity who desire water baptism. He teaches that they cannot be saved without water baptism, which he identifies as the unique help of faith. He teaches that being baptized is their only hope of salvation. Pope St. Siricius' decree is infallible. His decree also demonstrates that the Ordinary and Universal Magisterium, in addition to the Solemn Magisterium, directly contradicts the idea of 'baptism of desire'.
The Catholic Church infallibly teaches that it’s absolutely necessary for the salvation of every human creature to be subject to the Roman Pontiff (Boniface VIII, Unam Sanctam). It also infallibly teaches that the Church and the Roman Pontiff do not and cannot exercise jurisdiction over those who have not received the Sacrament of Baptism (see the Council of Trent. Sess. 14, Chap. 2).
Since it’s absolutely necessary for the salvation of every human creature to be subject to the jurisdiction of the Church and the Roman Pontiff, and a human creature cannot be subject to the Church and the Roman Pontiff without receiving the Sacrament of Baptism, it follows that every human creature must receive the Sacrament of Baptism to be saved. There is simply no way around this argument.
In the first dogmatic definition of Outside the Church There is No Salvation, Pope Innocent III at the Fourth Lateran Council in 1215 infallibly defined that: "There is indeed one universal Church of the faithful, outside of which no one at all is saved.” The Church is dogmatically defined as the faithful, and any salvation outside of the faithful is emphatically excluded with the words nullus omnino (no one at all). Well, only the water baptized are part of the faithful. That’s clear from Church teaching, Tradition and liturgy. The unbaptized, including unbaptized catechumens, were explicitly excluded from the category of the faithful.
Consider, for example, the Mass of the Catechumens (the unbaptized) versus the Mass of the faithful (the baptized). Since only the water baptized are part of the faithful, as we learn from Church teaching, Tradition and liturgy, and it’s infallibly certain that there is no salvation whatsoever outside the faithful, as the Church has defined, it follows that there is absolutely no salvation for those not water baptized.
It’s interesting to note that God not only never allowed the Magisterium to teach baptism of desire or blood, even in the years leading to the fall of Rome and the Masonic synod [Vatican II], but the Magisterium in that post-Trent, post-Vatican I period officially taught the same doctrine. It repeated the true doctrine of the Church: that no one can be a member of the Church without the Sacrament of Baptism, and that no one can be saved without it.
Pope Julius III, Council of Trent, On the Sacraments of Baptism and Penance, Sess. 14, Chap. 2, Ex Cathedra: "... the Church exercises judgment on no one who has not previously entered it by the gate of baptism. For what have I to do with those who are without (1 Cor. 5:12), says the Apostle. It is otherwise with those of the household of the faith, whom Christ the Lord by the laver of baptism has once made ‘members of his own body’ (1 Cor. 12:13)."
Pope Clement V, The Council of Vienne, 1311-1312: "Besides, only one baptism regenerating all who are baptized in Christ must be faithfully confessed by all just as ‘one God and one faith’ [Eph. 4:5], which celebrated in water in the name of the Father and of the Son and of the Holy Spirit we believe to be the perfect remedy for salvation for both adults and children."
Pope Eugene IV, The Council of Florence, "Exultate Deo," Nov. 22, 1439: "Holy baptism, which is the gateway to the spiritual life, holds the first place among all the sacraments; through it we are made members of Christ and of the body of the Church. And since death entered the universe through the first man, ‘unless we are born again of water and the Spirit, we cannot,’ as the Truth says, ‘enter into the kingdom of heaven’ [John 3:5]. The matter of this sacrament is real and natural water."
Pope Paul III, The Council of Trent, canons on the Sacrament of Baptism, canon 5, Ex Cathedra: "If anyone says that baptism is optional, that is, not necessary for salvation (cf. Jn. 3:5): let him be anathema."
Pope Paul III, The Council of Trent, canons on the Sacrament of Baptism, Session 7, canon 2, Ex Cathedra: "If anyone shall say that real and natural water is not necessary for baptism, and on that account those words of Our Lord Jesus Christ: ‘Unless a man be born again of water and the Holy Spirit’ [John 3:5], are distorted into some sort of metaphor: let him be anathema."
NOW
The quotes you provided from Trent which mentions 'desire' IS NOT REFERRING TO 'b.o.d', because if it was as you can tell from the above quote there would be a clear contradiction.
During the 16th century Catholics were 'baptizing' Jєωs by force! This is invalid. You cannot take a water bottle and chase non-Catholics if they don't want to be baptized!
The reason the word "desire" is mentioned in the context of Sess. 6, Chap. 4 is that this chapter of Trent’s decree deals with adult justification: iustificationis impii (the justification of the impious). “Impious” is a strong description that concerns those above the age of reason who are guilty of actual and mortal sin. In chapter 4 and the following chapters of the Decree on Justification, Trent is concerned with justification for those above the age of reason, as the context clearly shows. It was in Session 5 on Original Sin that Trent dealt with infants’ transition to justification. As is the case with adults, the only way for infants to be justified is through the Sacrament of Baptism. However, since adults and those above reason must also desire the sacrament in order to be justified by it, chapter 4 of Trent specified that justification cannot happen without a desire.
Catechism of the Council of Trent, On Baptism - Dispositions for Baptism, p. 180: "INTENTION ... In the first place they must desire and intend to receive it..."