Autori u radu polaze od razumijevanja ljudskog dostojanstva kako ga predstavlja Drugi vatikanski koncil u dvama dokumentima: Pastoralnoj konstituciji Gaudium et spes o Crkvi u suvremenom svijetu i Deklaraciji Dignitatis humanae o slobodi vjerovanja. Suvremeno doba pokazuje duboku krizu razumijevanja ljudske osobe, iz koje se javljaju i brojne povrede ljudskog dostojanstva. Izazovi i poteškoće uzrokovani antropocentrizmom suvremene kulture izgubili su dimenziju transcendentnosti ljudske osobe. Koncilski nauk o ljudskom dostojanstvu pokazuje da je nužno i potrebno čovjeka-osobu razumijevati u odnosu na Boga na čiju je sliku stvoren i na sliku Isusa Krista – savršenog čovjeka koji je utjelovljenjem čovjeka uzdignuo na veoma visoko dostojanstvo, čime je ljudsko dostojanstvo ozdravljeno od zatvorenosti i grijeha. Suvremena kriza ljudskog dostojanstva u svjetlu kulturalnih dinamika pokazuje radikalnu dramu odbacivanja Boga, s jedne strane, i gaženja ljudskog dostojanstva, s druge strane. Bog kao izvor i počelo svega života apsolutni je izvor i jamac ljudskog dostojanstva. U svjetlu teološkog i antropološkog razumijevanja ljudskog dostojanstva potrebno je poći od cjelovitog razumijevanja ljudske osobe upravo onako kako nam pokazuje koncilski nauk o čovjeku. Čovjek je središte i vrhunac Božjeg djela stvaranja i kao takav nositelj oznake slike Božje (usp. Post 1, 26-27), te je pozvan na istinski život koji mu dolazi iz vrela kršćanske Objave. The authors of this paper depart from the conciliatory understanding of human dignity as presented by the Second Vatican Council in two documents, in the pastoral constitution of the Gaudium et Spes on the Church in the contemporary world and the Dignitatis Humanae Declaration on freedom of belief. Today’s contemporary crisis shows a deep crisis of understanding of human person from whom the violation of human dignity results. Challenges and difficulties caused by the anthropocentrism of modern culture have lost the dimension of human transcendence. The Council’s science of human dignity shows that it is necessary and necessary to understand a person in relation to God whose image created man and to the image of Jesus Christ – a perfect man who, by incarnation of man, elevated himself to a very high dignity, thereby healing human dignity from sin. The contemporary crisis of human dignity in the light of cultural dynamics shows the radical drama of rejecting God on the one hand and trampling human dignity on the other. As a source and the beginning of all life, God is an absolute source and guarantor of human dignity. In the light of theological and anthropological understanding of human dignity, it is necessary to start from the complete understanding of human person just as the Council’s science about man shows us. Man is the centre and peak of God’s work of creation and as such bears the mark of the image of God (cf. Post 1, 26-27), and is called to a true life that comes to him from the hot Christian revelation.