In 2010, Lisa Cahill noted the "global reorientation" that occurred in Benedict XVI's thought with the promulgation of his final social encyclical, Caritas in Veritate. She argues that while, generally, "Benedict's theology, centered on a relation to God in Christ, aims to bolster the countercultural voice of the Catholic Church against modernizing trends in European culture," CV "is a concrete response to global poverty and violence." Taking Cahill's assessment as a starting point, this paper argues that CV was only the beginning of a much more widespread global turn that would continue with the election of the first pope from Latin America and his own particular attention to the Global South throughout his papacy thus far. ​Through encyclicals, homilies, interviews, travel, and synods, Francis has modeled a global ecclesiology that is unique from the papal seat and necessary for the third millennium. For instance, the Amazon Synod in 2019 demonstrated Francis's openness to non-Eurocentric versions of Catholicism and responsiveness to particular needs of historically marginalized communities. He has also shown particular concern for migrants and refugees, pushed from their homes by global forces, and been the first pope to visit many locations around the world. However, Francis's global image is not perfect, particularly because of his lack of attention to the global voices of women, nor is he the originator of a global ecclesial vision. Part of his global concern, for instance, is the "ideological colonization" of historically oppressed countries, which stems from a concern for maintaining the cultures in those countries but also from a misunderstanding of critical gender theory. This paper will also therefore critique where Francis's global ecclesiology falls short of being truly globally inclusive by turning to the history of ecclesial base communities, feminist theologies of the subaltern, and decolonial theologies.