Such also is the teaching of St. CATHERINE OF SIENNA. Christ addressed the issue of Baptism in response to her question in the following terms:
"I wished thee to see the secret of the Heart, showing it to thee open, so that you mightest see how much more I loved than I could show thee by finite pain. I poured from it Blood and Water, to show thee the baptism of water which is received in virtue of the Blood. I also showed the baptism of love in two ways, first in those who are baptized in their blood shed for Me which has virtue through My Blood, even if they have not been able to have Holy Baptism, and also those who are baptized in fire, not being able to have Holy Baptism, but desiring it with the affection of love. There is no baptism of desire without the Blood, because Blood is steeped in and kneaded with the fire of Divine charity, because through love was it shed. There is yet another way by which the soul receives the baptism of Blood, speaking, as it were, under a figure, and this way the Divine charity provided, knowing the infirmity and fragility of an, through which he offends, not that he is obliged, through his fragility and infirmity, to commit sin, unless he wish to do so; by falling, as he will, into the guild of mortal sin, by which he loses the grace which he drew from Holy Baptism in virtue of the Blood, it was necessary to leave a continual baptism of blood. This the Divine charity provided in the Sacrament of Holy Confession, the soul receiving the Baptism of blood, with contrition of heart, confessing, when able, to My ministers, who hold the keys of the Blood, sprinkling It, in absolution, upon the face of the soul. But if the soul is unable to confess, contrition of heart is sufficient for this baptism, the hand of My clemency giving you the fruit of this precious Blood... Thou seest then that these Baptisms, which you should all receive until the last moment, are continual, and though My works, that is the pains of the Cross were finite, the fruit of them which you receive in Baptism, through Me, are infinite..."
One penultimate argument is drawn from CANON LAW. Those who deny Baptism of Desire and Blood are prone to quote Canon 1239 which states:
"Those who have died without baptism are not to be given ecclesiastical burial."
However this canon is immediately followed by Canon 1239 (ii) which states:
"Catechumens who die without baptism through no fault of their own are to be counted among the baptized."
Two final witnesses to the constant teaching of the Church:
“It must indeed be held by faith that outside the Apostolic roman Church no one can be saved; that this is the only ark of salvation; that he who shall not have entered theein will perish in the flood; but, on theother hand, it is necessary to hold for certain that they who labor in ignorance of the true religion, if this ignorance is invincible, are not stained by any guilt in this matter in the eyes of God. Now, in truth, who would arrogate so much to himself as to mark the limits of such ignorance, because of the nature and variety of peoles, regions, innate dispositions, and of so many other things?” Piux IX, Singulari quadam, Dec. 8, 1854, Cf. Denz. 1647)
"A person outside the Church by his own fault, and who dies without perfect contrition, will not be saved. But he who finds himself outside without fault of his own, and who lives a good life, can be saved by the love called charity, which unites unto God, and in a spiritual way also to the Church, that is, to the soul of the Church." (italics in original)
CONCLUDING COMMENTS: Once again, let it be clear that examples of baptism of desire apart from those who undergo martyrdom are hard to come by, for the simple reason that those so desirous who do not suffer martyrdom or untimely death, are able to receive the sacrament in a "normal" manner.
We have provided more than ample evidence that the Church has always accepted Baptism of Desire and Baptism of Blood as efficaint.
Lionel: O.K.So do I accept them.They would be efficacious in the manner chosen by God and it would in some way include the baptism of water.
The issue is extra ecclesiam nulla salus.Is the baptism of desire and blood an exception to the dogma EENS? Is it relevant to the dogma EENS ? No!
Since the baptism of desire is not known practically but known only to God.It cannot be administered. It is not a Sacrament like the baptism of water.
So the Letter of the Holy Office 1949 was wrong in the Fr. Leonard Feeney to consider the baptism of desire as an exception to the dogma extra ecclesiam nulla salus.It was wrong to say that every one does not need to be incorporated into the Church as a member since there could be the exceptions of the baptism of desire etc.It was wrong for Vatican Council II to accept this new theology based on the irrational premise of known cases of visible for us baptism of desire without the baptism of water.It was wrong for Vatican Council II to reject the old ecclesiology and old theology on exclusivist salvation, assuming there was known salvation outside the visible limits of the Church.-Lionel Andrades