The third millennium of the Catholic Church will be characterized not by an overwhelming presence in a limited part of the world but by a moderate to significant presence around the world. Tectonic shifts in the global political order and a corresponding move from post-coloniality to decoloniality demands a re-imagination of a center with a center during this time of a change of eras. The global Christian context will surely be defined less by a denominational economy than a geoecclesiology. Public missiologists, ecclesiologists, and church historians have an opportunity to engage the contemporary reality, accumulated data, and emerging grounded theory for a renewed narrative and method proper to the emerging third millennium. Catholic theologizing will find resources in the question of subsistit in (Vatican II, Lumen Gentium 8), the sensus fidelium, and the development of doctrine. This requires empirical consideration of centripetal and centrifugal forces at play in the vast network that is Global Catholicism today. It is doubtful that a common central juridical authority, legitimated on cultural concepts derived from ancient Roman law, can itself hold together something that is no longer an imperial construct. The realities of specific Catholic church networks in specific places will instead shed light on what an historically, praxiologically grounded geo-ecclesiological lens can offers. Synthesizing the rich ethnographies and local studies over recent years offers profound possibilities to empower a geoecclesiological approach that advances a new frame for the study of Global Catholicism.