If human history is a "locus thologicus alienus", then the Finnlandia-talo was one of the locii geographici that symbolically stands for a milestone in Europe's contemporary history. What is often ignored, however, is that the CSCE process can also be considered a locus theologicus. One of the important actors in this context was the Holy See. In this setting, however, the Vatican protagonists also saw themselves clearly in a theological explication, which at the latest with Paul VI's speech to the UN General Assembly (1965) was and is to be understood as the international foundation of papal peace ethics and peace diplomacy. The "preservation of creation" as a theological guiding principle cast into a diplomatic concept began to take hold after the Second World War from a Vatican perspective, which was demonstrated, for example, by the fact that the Vatican appears as a founding member of the IAEA 1957. The Vatican protagonists are clearly acting with the basic idea of preventing the threat of "possible total annihilation of creation". Vatican diplomacy was thus recognizably no longer willing to act only on behalf of the Catholic Church, but even more: to take responsibility for general human problems. This aspect of Vatican policy was clearly strengthened in the context of the CSCE. During the preliminary negotiations and the direct talks of the CSCE, the Vatican threw all of its moral weight into the balance when it came to the issues of peacekeeping and human rights. The CSCE process thus represented an important milestone in the Vatican's establishment as a global power factor and demonstrated: In the "locus theologicus Helsinki", an ecclesiological adjustment of the Catholic Church's world mandate also took place. The aim of the lecture would be to deal with this actively assumed role of the Vatican in the context of the Cold War and détente process of the 70s, and to use this as a basis for asking about a readjustment of Vatican (international) policy.