Catholics can share the concern of the Reformers to ground faith in the objective reality of Christ’s promise, to look away from one’s own experience, and to trust in Christ’s forgiving word alone (cf. Mt 16:19; 18:18). With the Second Vatican Council, Catholics state: to have faith is to entrust oneself totally to God, who liberates us from the darkness of sin and death and awakens us to eternal life. In this sense, one cannot believe in God and at the same time consider the divine promise untrustworthy. No one may doubt God’s mercy and Christ’s merit. Every person, however, may be concerned about his salvation when he looks upon his own weaknesses and shortcomings. Recognizing his own failures, however, the believer may yet be certain that God intends his salvation. [See Sources for section 4.6].
The Agreement concludes with Article 5 (Sections 40-44):
5. The Significance and Scope of the Consensus Reached
40. The understanding of the doctrine of justification set forth in this Declaration shows that a consensus in basic truths of the doctrine of justification exists between Lutherans and Catholics. In light of this consensus the remaining differences of language, theological elaboration, and emphasis in the understanding of justification described in paras. 18 to 39 are acceptable. Therefore the Lutheran and the Catholic explications of justification are in their difference open to one another and do not destroy the consensus regarding the basic truths.
41. Thus the doctrinal condemnations of the 16th century, in so far as they relate to the doctrine of justification, appear in a new light: The teaching of the Lutheran churches presented in this Declaration does not fall under the condemnations from the Council of Trent. The condemnations in the Lutheran Confessions do not apply to the teaching of the Roman Catholic Church presented in this Declaration.
42. Nothing is thereby taken away from the seriousness of the condemnations related to the doctrine of justification. Some were not simply pointless. They remain for us “salutary warnings” to which we must attend in our teaching and practice. 
43. Our consensus in basic truths of the doctrine of justification must come to influence the life and teachings of our churches. Here it must prove itself. In this respect, there are still questions of varying importance which need further clarification. These include, among other topics, the relationship between the Word of God and church doctrine, as well as ecclesiology, ecclesial authority, church unity, ministry, the sacraments, and the relation between justification and social ethics. We are convinced that the consensus we have reached offers a solid basis for this clarification. The Lutheran churches and the Roman Catholic Church will continue to strive together to deepen this common understanding of justification and to make it bear fruit in the life and teaching of the churches.
44. We give thanks to the Lord for this decisive step forward on the way to overcoming the division of the church. We ask the Holy Spirit to lead us further toward that visible unity which is Christ’s will.
Make no mistake about this statement, about what it really says and about what it does not say, about what it accomplishes and about what it leaves yet to be done. It does not solve every problem. For this reason some find it completely unacceptable. This includes some Catholics who would rather ignore it. (I hear almost no Catholic apologist ever celebrate it or who has carefully read and studied it. Not once have I heard a single reference to it on EWTN or on Relevant Radio, which does’t prove it has never been mentioned but if has a low priority for the programming for sure.) But it stands as a “Joint Declaration.” This is not an “unofficial” statement that has no bearing on the teaching of the Catholic Church. A careful study of the Catholic Catechism will reveal this to most fair-minded readers.