CathInfo.com

Can you produce those quotes?

First, and most importantly, the very Word of God

John 3:1 And there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.

3:2 This man came to Jesus by night and said to him: Rabbi, we know that thou art come a teacher from God; for no man can do these signs which thou dost, unless God be with him.

3:3 Jesus answered and said to him: Amen, amen, I say to thee, unless a man be born again, he cannot see the kingdom of God.

3:4 Nicodemus saith to him: How can a man be born when he is old? Can he enter a second time into his mother's womb and be born again?

3:5 Jesus answered: Amen, amen, I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.

Our Lord tells Nicodemus "unless a man* be born again, he cannot see the kingdom of God"

Nicodemus asks HOW can a man be born again.

Our Lord answers, repeating Himself, but specifying HOW a man must be born again: of WATER and the Holy Ghost**, or he cannot enter into the kingdom of God


*Note "a man", meaning every man. This is not comparable to Our Lord Words to the Jews who "strove among themselves" regarding the Doctrine of the Eucharist:

John 6:53 The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat?
6:54 Then Jesus said to them: Amen, amen, I say unto you: except you eat the flesh of the Son of man and drink his blood, you shall not have life in you

BODers like to use these verses to attempt to show that Our Lord was not making Baptism administered in water binding on all men in John 3:5, because not everyone receives Our Lords Body and Blood, yet they can still attain eternal life. When speaking to Nicodemus, even though he was a single person, Christ does not say "you", he says "unless a man" (=every man). When speaking to the Jews who "strove among themselves" regarding the Doctrine of the Eucharist he spoke to them in particular ("except you"), probably because He, obviously, knew they would be alive after the institution of the Church, Sacraments, and the necessity of receiving said Sacraments (Baptism, and the Holy Eucharist). The Jews who "strove among themselves" would not have life if they did not follow the laws of the Church (reception of Holy Eucharist)

**Also note that it is not just water that is necessary, but also the Holy Ghost. Water alone does not suffice, as one can be baptized without the proper dispositions and not be justified. What is BOD except being "born again of...the Holy Ghost", and not water?

Let him heed what the blessed apostle Peter preaches, that sanctification by the Spirit is effected by the sprinkling of Christ’s blood; and let him not skip over the same apostle’s words, knowing that you have been redeemed from the empty way of life you inherited from your fathers, not with corruptible gold and silver but by the precious blood of Jesus Christ, as of a lamb without stain or spot. Nor should he withstand the testimony of blessed John the apostle: and the blood of Jesus, the Son of God, purifies us from every sin; and again, This is the victory which conquers the world, our faith. Who is there who conquers the world save one who believes that Jesus is the Son of God ? It is he, Jesus Christ who has come through water and blood, not in water only, but in water and blood. And because the Spirit is truth, it is the Spirit who testifies. For there are three who give testimony–Spirit and water and blood. And the three are one. In other words, the Spirit of sanctification and the blood of redemption and the water of baptism. These three are one and remain indivisible. None of them is separable from its link with the others. The reason is that it is by this faith that the catholic church lives and grows, by believing that neither the humanity is without true divinity nor the divinity without true humanity.

Pope St. Leo the Great, Dogmatic Letter to Flavian, Council of Chalcedon

If you judge the murderously disposed man by his will alone, apart from the act of murder, then you may reckon as baptized him who desired baptism apart from the reception of baptism. But if you cannot do the one how can you do the other? I cannot see it. Or, if you like, we will put it thus:— If desire in your opinion has equal power with actual baptism, then judge in the same way in regard to glory, and you may be content with longing for it, as if that were itself glory. And what harm is done you by your not attaining the actual glory, as long as you have the desire for it?

St. Gregory nαzιanzen, Oration on Holy Baptism

[T]he sacrament of baptism is consecrated in water at the invocation of the undivided Trinity — namely Father, Son and holy Spirit — and brings salvation to both children and adults when it is correctly carried out by anyone in the form laid down by the church
Fourth Lateran Council

Holy baptism holds the first place among all the sacraments, for it is the gate of the spiritual life; through it we become members of Christ and of the body of the church. Since death came into the world through one person, unless we are born again of water and the spirit, we cannot, as Truth says, enter the kingdom of heaven. The matter of this sacrament is true and natural water, either hot or cold. The form is: I baptize you in the name of the Father and of the Son and of the holy Spirit. But we do not deny that true baptism is conferred by the following words: May this servant of Christ be baptized in the name of the Father and of the Son and of the holy Spirit; or, This person is baptized by my hands in the name of the Father and of the Son and of the holy Spirit. Since the holy Trinity is the principle cause from which baptism has its power and the minister is the instrumental cause who exteriorly bestows the sacrament, the sacrament is conferred if the action is performed by the minister with the invocation of the holy Trinity. The minister of this sacrament is a priest, who is empowered to baptize in virtue of his office. But in case of necessity not only a priest or a deacon, but even a lay man or a woman, even a pagan and a heretic, can baptize provided he or she uses the form of the church and intends to do what the church does. The effect of this sacrament is the remission of all original and actual guilt, also of all penalty that is owed for that guilt. Hence no satisfaction for past sins is to be imposed on the baptized, but those who die before they incur any guilt go straight to the kingdom of heaven and the vision of God
Council of Basel-Ferrara-Florence
SESSION 8 22 November 1439 [Bull of union with the Armenians]

On Baptism
CANON II.-If any one saith, that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ; Unless a man be born again of water and the Holy Ghost; let him be anathema.
CANON V.-If any one saith, that baptism is free, that is, not necessary unto salvation; let him be anathema.
Council of Trent

This kingdom is spiritual and is concerned with spiritual things. That this is so the above quotations from Scripture amply prove, and Christ by his own action confirms it. On many occasions, when the Jews and even the Apostles wrongly supposed that the Messiah would restore the liberties and the kingdom of Israel, he repelled and denied such a suggestion. When the populace thronged around him in admiration and would have acclaimed him King, he shrank from the honor and sought safety in flight. Before the Roman magistrate he declared that his kingdom was not of this world. The gospels present this kingdom as one which men prepare to enter by penance, and cannot actually enter except by faith and by baptism, which, though an external rite, signifies and produces an interior regeneration. This kingdom is opposed to none other than to that of Satan and to the power of darkness. It demands of its subjects a spirit of detachment from riches and earthly things, and a spirit of gentleness. They must hunger and thirst after justice, and more than this, they must deny themselves and carry the cross.
Pope Pius XI, Quas Primas

Nor is it to be wondered at, that the faithful should be raised to this dignity. By the waters of baptism, as by common right, Christians are made members of the Mystical Body of Christ the Priest, and by the “character” which is imprinted on their souls, they are appointed to give worship to God. Thus they participate, according to their condition, in the priesthood of Christ.
Pope Pius XII, Mediator De

How serious and grave would be the reasons for anxiety and anguish had the Church’s spiritual care been lacking or found wanting in the past or the present! The disasters would have been more lamentable than those of the tragic days of St Augustine! Then, the Bishop of Hippo insistently urged his priests not to leave their flocks without pastors during the oppressive catastrophes. He reminded them what benefits their presence would bring and what havoc would inevitably follow if their flocks were abandoned.
When the priests are absent, what ruin for those who must leave this world either unbaptized or still chained by sin! What sadness for their friends, who will not have them as companions in the repose of eternal life! What grief for all, and whet blasphemy by some, due to the absence of the priest and of his ministry. One can readily understand what the dread of passing evils can do, and what great eternal evil follows! On the other hand, when the priests are at their posts they help everyone with all the strength the Lord has given them. Some are baptized, others make their peace with God. None is deprived of receiving the Body of Christ in Communion; all are consoled, edified and urged to pray to God, Who can wand off all dangers!
Pope Pius XII, Exsul Familia Nazarethana

VI. In cases of urgency other times are allowable for baptism.

Wherefore, as it is quite clear that these two seasons of which we have been speaking are the rightful ones for baptizing the chosen in Church, we admonish you, beloved, not to add other days to this observance. Because, although there are other festivals also to which much reverence is due in God's honour, yet we must rationally guard this principal and greatest sacrament as a deep mystery and not part of the ordinary routine : not, however, prohibiting the licence to succour those who are in danger by administering baptism to them at any time. For while we put off the vows of those who are not pressed by ill health and live in peaceful security to those two closely connected and cognate festivals, we do not at any time refuse this which is the only safeguard of true salvation to any one in peril of death, in the crisis of a siege, in the distress of persecution, in the terror of shipwreck.
Pope St. Leo the Great, Letter 16

Church Fathers on the Sacrament of Baptism:

In the first millennium of the Church there lived hundreds of holy men and saints who are called “Fathers of the Church.” Tixeront, in his Handbook of Patrology, lists over five hundred whose names and writings have come down to us.[cxvi] The Fathers (or prominent early Christian Catholic writers) are unanimous from the beginning that no one enters heaven or is freed from original sin without water baptism.
In the letter of Barnabas, dated as early as 70 A.D., we read:
“… we descend into the water full of sins and foulness, and we come up bearing fruit in our heart…”[cxvii]
In 140 A.D., the early Church Father Hermas quotes Jesus in John 3:5, and writes:
“They had need to come up through the water, so that they might be made alive; for they could not otherwise enter into the kingdom of God.”[cxviii]
    This statement is obviously a paraphrase of John 3:5, and thus it demonstrates that from the very beginning of the apostolic age it was held and taught by the fathers that no one enters heaven without being born again of water and the Spirit based specifically on Our Lord Jesus Christ’s declaration in John 3:5.
In 155 A.D., St. Justin the Martyr writes:
“… they are led by us to a place where there is water; and there they are reborn in the same kind of rebirth in which we ourselves were reborn… in the name of God… they receive the washing of water. For Christ said, ‘Unless you be reborn, you shall not enter into the kingdom of heaven.’ The reason for doing this we have learned from the apostles.”[cxix]
    Notice that St. Justin Martyr, like Hermas, also quotes the words of Jesus in John 3:5, and based on Christ’s words he teaches that it is from apostolic tradition that no one at all can enter Heaven without being born again of water and the Spirit in the Sacrament of Baptism.
In his dialogue with Trypho the Jew, also dated 155 A.D., St. Justin Martyr further writes:
“… hasten to learn in what way forgiveness of sins and a hope of the inheritance… may be yours. There is no other way than this: acknowledge Christ, be washed in the washing announced by Isaias [Baptism]…”[cxx]
In 180 A.D., St. Irenaeus writes:
“… giving the disciples the power of regenerating in God, He said to them: ‘Go teach all nations, and baptize… Just as dry wheat without moisture cannot become one dough or one loaf, so also, we who are many cannot be made one in Christ Jesus, without the water from heaven…Our bodies achieve unity through the washing… our souls, however, through the Spirit. Both, then, are necessary.”[cxxi]
    Here we see again a clear enunciation of the constant and apostolic Tradition that no one is saved without the Sacrament of Baptism, from no less than the great apostolic father St. Irenaeus in the 2nd century. St. Irenaeus knew St. Polycarp and St. Polycarp knew the Apostle John himself.
In 181 A.D., St. Theophilus continues the Tradition:
“… those things which were created from the waters were blessed by God, so that this might also be a sign that men would at a future time receive repentance and remission of sins through water and the bath of regeneration…”[cxxii]
In 203 A.D., Tertullian writes:
“… it is in fact prescribed that no one can attain to salvation without Baptism, especially in view of that declaration of the Lord, who says: ‘Unless a man shall be born of water, he shall not have life [John 3:5]…”[cxxiii]
    Notice how Tertullian affirms the same apostolic Tradition that no one is saved without water baptism based on the words of Jesus Himself.
Tertullian further writes in 203 A.D.:
“A treatise on our sacrament of water, by which the sins of our earlier blindness are washed away … nor can we otherwise be saved, except by permanently abiding in the water.”[cxxiv]
    Baptism has also been called since apostolic times the Seal, the Sign and the Illumination; for without this Seal, Sign or Illumination no one is forgiven of original sin or sealed as a member of Jesus Christ.
“… he that confirmeth us with you in Christ, and that hath anointed us, is God: Who also hath sealed us, and given the pledge of the Spirit in our hearts.” (2 Cor. 1:21-22)
    As early as 140 A.D., Hermas had already taught this truth – that Baptism is the Seal – which was delivered by the Apostles from Jesus Christ.
Hermas, 140 A.D.: “… before a man bears the name of the Son of God, he is dead. But when he receives the seal, he puts mortality aside and again receives life. The seal, therefore, is the water. They go down into the water dead, and come out of it alive.”[cxxv]
In the famous work entitled The Second Epistle of Clement to the Corinthians, 120-170 A.D., we read:
“For of those who have not kept the seal of baptism he says: ‘Their worm shall not die, and their fire shall not be quenched.’”[cxxvi]
St. Ephraim, c. 350 A.D.: “… we are anointed in Baptism, whereby we bear His seal.”[cxxvii]
St. Gregory Nyssa, c. 380 A.D.: “Make haste, O sheep, towards the sign of the cross and the Seal [Baptism] which will save you from your misery!”[cxxviii]
St. Clement of Alexandria, 202 A.D.:
“When we are baptized, we are enlightened. Being enlightened, we are adopted as sons… This work is variously called grace, illumination, perfection, washing. It is a washing by which we are cleansed of sins…”[cxxix]
Origen, 244 A.D.:
“The Church received from the Apostles the tradition of giving baptism even to infants… there is in everyone the innate stains of sin, which must be washed away through water and the Spirit.”[cxxx]
St. Aphraates, the oldest of the Syrian fathers, writes in 336 A.D.:
“This, then, is faith: that a man believe in God … His Spirit …His Christ… Also, that a man believe in the resurrection of the dead; and moreover, that he believe in the Sacrament of Baptism. This is the belief of the Church of God.”[cxxxi]
The same Syrian father further writes:
“For from baptism we receive the Spirit of Christ… For the Spirit is absent from all those who are born of the flesh, until they come to the water of re-birth.”[cxxxii]
    Here we see in the writings of St. Aphraates the same teaching of Tradition on the absolute necessity of water baptism for salvation based on the words of Christ in John 3:5.
St. Cyril of Jerusalem, 350 A.D.:
“He says, ‘Unless a man be born again’ – and He adds the words ‘of water and the Spirit’ – he cannot enter into the Kingdom of God…..if a man be virtuous in his deeds, but does not receive the seal by means of the water, shall he enter into the kingdom of heaven. A bold saying, but not mine; for it is Jesus who has declared it.”[cxxxiii]
    We see that St. Cyril continues the apostolic Tradition that no one enters heaven without being born again of water and the Spirit, based again on an absolute understanding Our Lord’s own words in John 3:5.
St. Basil the Great, c. 355 A.D.:
“Whence is it that we are Christians? Through faith, all will answer. How are we saved? By being born again in the grace of baptism… For it is the same loss for anyone to depart this life unbaptized, as to receive that baptism from which one thing of what has been handed down has been omitted.”[cxxxiv]
St. Gregory of Elvira, 360 A.D.:
“Christ is called Net, because through Him and in Him the diverse multitudes of peoples are gathered from the sea of the world, through the water of Baptism and into the Church, where a distinction is made between the good and the wicked.”[cxxxv]
St. Ephraim, 366 A.D.:
“This the Most Holy Catholic Church professes. In this same Holy Trinity She baptizes unto eternal life.”[cxxxvi]
Pope St. Damasus, 382 A.D.:
“This, then, is the salvation of Christians: that believing in the Trinity, that is, in the Father, and in the Son and in the Holy Spirit, and baptized in it…”[cxxxvii]
St. Ambrose, 387 A.D.:
“… no one ascends into the kingdom of heaven except through the Sacrament of Baptism.”[cxxxviii]
St. Ambrose, 387 A.D.:
“‘Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God.’ No one is excepted: not the infant, not the one prevented by some necessity.”[cxxxix]
St. Ambrose, De mysteriis, 390-391 A.D.:
“You have read, therefore, that the three witnesses in Baptism are one: water, blood, and the spirit; and if you withdraw any one of these, the Sacrament of Baptism is not valid. For what is water without the cross of Christ? A common element without any sacramental effect. Nor on the other hand is there any mystery of regeneration without water: for ‘unless a man be born again of water and the Spirit, he cannot enter the kingdom of God.’ [John 3:5] Even a catechumen believes in the cross of the Lord Jesus, by which also he is signed; but, unless he be baptized in the name of the Father and of the Son and of the Holy Spirit, he cannot receive the remission of sins nor be recipient of the gift of spiritual grace.”[cxl]
St. John Chrysostom, 392 A.D.:
“Weep for the unbelievers; weep for those who differ not a whit from them, those who go hence without illumination, without the seal! … They are outside the royal city…. with the condemned. ‘Amen, I tell you, if anyone is not born of water and the Spirit, he shall not enter into the kingdom of heaven.”[cxli]
St Augustine, 395 A.D.:
“… God does not forgive sins except to the baptized.”[cxlii]
Pope St. Innocent, 414 A.D.:
“But that which Your Fraternity asserts the Pelagians preach, that even without the grace of Baptism infants are able to be endowed with the rewards of eternal life, is quite idiotic.”[cxliii]
Pope St. Gregory the Great, c. 590 A.D.:
“Forgiveness of sin is bestowed on us only by the baptism of Christ.”[cxliv]
Theophylactus, Patriarch of Bulgaria, c. 800 A.D.:
“He that believeth and is baptized, shall be saved. It does not suffice to believe; he who believes, and is not yet baptized, but is only a catechumen, has not yet fully acquired salvation.”[cxlv] 

2)I'll simply quote the Trent's catechism verbatim to you. On the necessity of baptism :  "Ordinarily They Are Not Baptised At Once On adults...

You only proved the point I that I underlined. You "read meanings into words which the words you read do not say, while failing to advert to what the words do say."

Now, let's understand it for what the words actually say....

1. First off, the catechism states plainly that there is no danger of death involved, nor is the death of the catechumen mentioned at all or even implied. (But if there were a danger of death, then as the very next chapter says, the adult must be be baptized at once. This is unlike like infants who are more prone shall we say, to die at any time. However, when there actually *is* the danger of death, the very next chapter teaches that "In Case Of Necessity Adults May Be Baptized At Once.")

2. To continue with  the first part where it says: "should any unforeseen accident make it impossible for adults to be washed in the salutary waters, their intention and determination to receive Baptism and their repentance for past sins, will avail them to grace and righteousness."

Note that "grace and righteousness" are attributes of the living, not the dead. Neither Trent nor it's catechism are talking about the attainment of salvation here, which is an attribute of the dead, not the living. All of which is to say, the catechism is not implying the death or danger of death of the adult.

3. Also note that because there is no mention of death at all, it does not say "accidental death," only an "unforeseen accident," which could mean literally any unforeseen event *except death* which would impede the catechumen from receiving the sacrament as previously scheduled. An "unforeseen accident," means anything from the priest having to reschedule due to an emergency, to the catechumen's car not starting, to whatever other "unforeseen accident" you can think of, except unforeseen accidental death - because it does not say "unforeseen accidental death." Again, death is never mentioned nor implied - see the next chapter for what to do when there is danger of death.

4. Note that "their intention etc. "..."will avail", which is to say, "will help," or "will aid them," or "will put them in the way of," it is saying that "their intention etc." will "be of use" toward them attaining justification i.e. "grace and righteousness", but it does not say even that "grace and righteousness"  is guaranteed or in any way certain. It does not reward nor give them justification, nor does it mean "their intention etc." will reward them salvation.

This is the correct understanding of what the catechism is teaching.