The aim of this article is to clarify the traditional natural law Theory and the systemic Ethics on the “theology of the body” of Karol Józef Wojtyla (John Paul II) .
First, after being based on the time situation of rupture of solidarity by the hometown loss (existence loss) in Central Europe, which first had big influence on the ideological background of Wojtyla, the Thomistic Personalism which is the ideological basis of Wojtyla is expressed. Then, I point out that Persona is relational subsistence and, so, the essence of Persona has an other-directedness.
Second, if a human being given Persona is created as “an image of God”, ontological structure of the individual of body-soul one has hylomorphic structure, and it will be shown clearly that this individual's ontological structure is a dynamic state which is called the union (unio) to the One based on the order of existence.
Third, the outline of the natural law theory based on the ecstatic metaphysics is described. As long as God is imaged in itself, since existence in itself is brought by the ecstatic creation of the highest existence (God), it is oriented to the others so that it may be transcended. That is, because the good is by nature self-diffusive and the diffusive self must be given to the others, creatures are interiorly propelled to communicating that good. (Bonum est diffusivum sui [Pseudo-Dionysius] ) . In the basis of this view, what is called “a law of ecstasy” (Wojtyla) is worked. This law is consists of firm belief that those who love follow and come out of self, in order to find out the existence completed more in the others. Given this metaphysics of bodily ecstasy, the natural law is our participation in the pattern of ecstasy that governs the universe, and created nature's sharing in the ecstatic being of its Creator.
Fourth, from the Thomistic viewpoint, after examining critically the body-soul dualism of Descartes=Hobbes, just the loss of God and the idol-worshipizing of reason which come from the body-soul dualism show clearly that they are the nature of violence of liberalism.
At last, I discuss the critique of liberalism, that is, the “culture of death” which is described in John Paul II's encyclical “Evangelium Vitae” I point out that just a natural law which takes a Christological form establishes the “culture of life”, and just the politics which accepts the others is just the affirmation of the social “solidarity” symbolized by the blood (of Christ) which flowed out of the body. And a part of the Christoform constitutionalism (relation between Privilege and Democracy) is clarified.

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