This thesis deals with holiness as accomplished humanity in life and doctrine of St. John Paul II from an existential-spiritual and evangelizational-anthropological perspective. Such an approach to this subject gives a specific contribution to theological science, in particular to its more concrete pastoral care. Therefore, it can contribute to development and orientation of theology, from epistemology through typical human dialectics of openness and veracity of faith and reason in front of challenges of different philosophical and religious paradigms, up to missionary calling of the Church whose main concern is man in his real and concrete situation. Besides, the thesis is a kind of response to the appeal of John Paul II in which theology is called to responsibly recognize urgent call and essential task, which is to provide the man of this time, by closeness and accessibility of pathways and means, with clear and strong, grounded and understandable, contemporary and fateful reasons and motives for reaching sanctity as the most splendid way of really sensible and fortunate fulfilment of human life. The layout and the structure have been set up simply on purpose so as to show the importance and connection at the same time, as well as the internal interlacement of certain topics. Therefore, bearing thoughts and answers are already present implicitly or explicitly in the titles of different chapters. In the first chapter it can be clearly perceived through details, especially from the whole perspective, how the merciful providence, through joyful and painful life circumstances, was embedding and developing the holy personality of Karol Wojtyla, from the beginning to the end of his earthly pilgrimage. The second chapter depicts in a wider context, without considering the documents of John Paul II, the background and calling, reasons and content, characteristics and modes, uniqueness and diversity of the gift of holiness and responsibility of saints as the clearest pointers and the strongest support on the way to perfection, as opposed to some apparentness and evil ways. The third chapter shows how man as an invited person of God, who is the source, inspiration and the aim of holiness, with his existential response achieves his own sense and happiness, achieving in an ordinary and/or extraordinary way that natural and transcendental plan his Creator has for him. Answering the life calling man devotes himself to serving through life and coexistence, and sanctifies himself through serving in the Church and society. The fourth chapter represents man as the one who, touched by announced and rebuilding complaisance in this visible and invisible world, has entered into the salvational union (which once was broken by calamitous unfaithfulness) with the Trinity, who is the Truth which shows the Way in blessed Life. That Truth can be discovered and acquired through humble and reasonable faith that humanizes, unlike glaring and captivating delusions that dehumanize the spiritual and sensual dimension of the person with regard to his vocation within the community. The fifth chapter as a climax and completion puts in the centre the man, marked and convinced by generous and effective holiness of the Lord, who became manlike God for the godlike man. On this journey he matures through authentic reverence of self-giving Eucharistic God, through assimilation to his salvational cross, and through wholehearted and versatile solidarity with neighbours. The best model is the most generous among all creatures, Blessed Virgin and Mother Mary, who received everything, but also gives everything. Therefore, she is capable of causing a man to surrender to Christ and his releasing and enriching leadership within the Church. Such a surrender is absolutely essential and urgent because it leads to the holy transformation of man. Through this dissertation is shown that personal holiness of man is not a product of his efforts to realise himself “as he wishes”, i.e. through mere development of some potentials by obstinate and worldly manner, to which modern mentality is inclined dominantly, while spreading his peacockish ambitions etc., but inversely, man can come to real fulfilment only through personal consecration, with grace and collaboration in truth and love, i.e. in humble realisation of the present image and likeness of Him, who with love created and saved man and called him to perfection.