Here is yet another proof for this fact.
Pope Pius IX, at the Vatican Council, Session 3, Chapter 4, infallibly said: "God cannot deny himself, nor can truth ever be in opposition to truth. The appearance of this kind of specious contradiction is chiefly due to the fact that either the dogmas of faith are not understood and explained in accordance with the mind of the Church, or unsound views are mistaken for the conclusions of reason. Therefore we define that every assertion contrary to the truth of enlightened faith is totally false."
Bear in mind, now, that according to this decree above, no dogma can ever contradict another dogma.
Here is what you are now faced with. Two choices. You can choose to believe that I am mistaken about the dogmatic decrees from the following Councils, which in their wordings, do not leave room for exceptions:
Lateran IV (one decree, when considered retrospectively from Vienne)
Vienne (one decree)
Florence (two decrees)
Trent (two canons combined, and another decree)
Vatican (one statement in the dogmatic profession of Faith)
OR you can accept the correct position, which is to profess and believe that these decrees are meant by God exactly as He had the pope say them, because God is infallible and the pope receives that charism from Him when uttering such decrees.
If you accept this, and still cannot intellectually reconcile the decree from Trent, or think that I am misrepresenting it, then I invite you to consider, once again, the decree, which states that there is never to be an abandonment of the meaning of a declaration of the Holy See, and that such a definition is irreformable.
Now all you have to do is pay attention to the history.
Trent came AFTER the decree from Lateran IV, which said: "One universal Church of the FAITHFUL, outside of which NO ONE AT ALL is saved"
Trent came AFTER the decree from Vienne, which said: "All are faithfully to profess that, just as there is one God and one faith, so there is one baptism which immerses/baptizes (baptizatos) all who are regenerated in Christ, which is administered in water in the name of the Father, etc., we believe equally among adults and infants the perfect remedy of salvation."
Pope Clement V, Council of Vienne, AD 1311-1312 (Tanner Vol. 15, p. 361) (the first dogmatic definition which rendered it unlawful to believe that a person may be saved without the sacrament of Baptism): Ad hoc baptisma unicum baptizatos omnes in Christo regenerans est, sicut unus Deus ac fides unica, ab omnibus fideliter confitendum, quod celebratum in aqua in nomine Patris et Filii et Spiritus Sancti, credimus esse tam adultis quam parvulis communiter perfectum remedium ad salutem.
Note: Arguing that the clause "perfect remedy" allows for another form of salvation for the unbaptized is dishonest and false. The Church teaches that the sacrament of Penance is the imperfect means of salvation, or, to quote the Council of Trent: "For, by baptism putting on Christ, we are made therein entirely a new creature, obtaining a full and entire remission of all sins: unto which newness and entireness, however, we are no ways able to arrive by the sacrament of Penance, without many tears and great labours on our parts, the divine justice demanding this; so that penance has justly been called by holy Fathers a laborious kind of baptism." - Session 14, Chapter II.
Trent came AFTER the decree from Florence, which said: "Holy baptism is the gate of the spiritual life; through it we become members of Christ and of the body of the Church. Unless we are born again of water and the spirit, we cannot, as Truth says, enter the kingdom of heaven."
Trent came AFTER the decree from Florence, which said: "ALL those outside the Catholic Church... go into the fire... unless they are joined to the Church before the end of their lives..."
Therefore, in order to believe in baptism of desire, one would have to argue that Trent reformed the meaning of the decrees which have have just been presented, but even this proposition is heretical.
If a person still has a hard time understanding that the decree from Trent is indeed in harmony with all these others, and with various writings of the Church Fathers on the absolute necessity of the sacrament of Baptism, then all he has to do is what faithful Catholics have always done. Suspend personal judgment, and assent to that of the Holy See, which has stated that Truth cannot contradict Truth, and that all of the Holy See's ex cathedra decrees are irreformable.
What Must You Do To Get to Heaven?