Trent condemns Bergoglio's Heresy in Amoris Laetitia and his answer regarding on gay Priests: who am I to judge?

Who am I to judge a gay (priest)? is the heresy of justification by faith alone condemned by the Council of Trent.

Council of Trent, Session VI, Chapter XV:

 Against the subtle wits of some also, who by pleasing speeches and good words seduce the hearts of the innocent, it must be maintained that the grace of justification once received is lost not only by infidelity, whereby also faith itself is lost, but also by every other mortal sin, though in this case ...faith is not lost; thus defending the teaching of the divine law which excludes from the kingdom of God not only unbelievers, but also the faithful [who are] fornicators, adulterers, effeminate, (sodomites) liars with mankind, thieves, covetous, drunkards, railers, extortioners,[See I Cor. 6:9f.; 1 Tim. 1:9f.] and all others who commit deadly sins, from which with the help of divine grace they can refrain, and on account of which they are cut off from the grace of Christ.

Matthew 7:21-27 Concerning Self-Deception

21 “Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.  22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’  23 And then will I declare to them, ‘I never knew you; depart from me, you evildoers.’

The Council of Trent. Session VI, Canon 9.
 "If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema." - 

ON THE MOST HOLY SACRAMENT OF THE EUCHARIST 
(Council of Trent, under the Supreme Pontiff, Julius III)
CANON XI.-lf any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.  

Heresy On 8 April 2016

“It can no longer simply be said that all those in any ‘irregular’ situation [adultery, fornication,Sodomites] are living in a state of mortal sin and are deprived of sanctifying grace.  More is involved here than mere ignorance of the rule.”  (Amoris Laetitia 301) 
It [conscience] can also recognize with sincerity and honesty what for now is the most generous response which can be given to God, and come to see with a certain moral security that it is what God himself is asking amid the concrete complexity of one’s limits, while yet not fully the objective ideal. (Amoris Laetitia 303)

Council of Trent, Session VI, Canon XVIII:
“If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.” 

Canon XXVII.-If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity ; let him be anathema. 

Canon XIV.-If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema. 

Council of Trent Session XXIV, Doctrine concerning the Sacrament of Marriage. 

If anyone says that the Church errs in that she taught and teaches that in accordance with evangelical and apostolic doctrine the bond of matrimony cannot be dissolved by reason of adultery on the part of one of the parties, and that both, or even the innocent party who gave no occasion for adultery, cannot contract another marriage during the lifetime of the other, and that he is guilty of adultery who, having put away the adulteress, shall marry another, and she also who, having put away the adulterer, shall marry another,[*] let him be anathema. 

 *Matt. 5:32; 19:9; Mark 10:11 f.; Luke 16:18; I Cor. 7:10 f.; cc.5-8, 10, C.XXXII, q.7.

Can. 5. If anyone says that the bond of matrimony can be dissolved on account of heresy,[*] or irksome cohabitation, or by reason of the voluntary absence of one of the parties, let him be anathema. 

*Cf. c.4, X, De consang. IV, 14; cc.6, 7, X, De divor., IV, 19.