Online Workshop 

11-13 November 2025 

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Since the Russian invasion of Ukraine, the destabilization of the international order has become increasingly evident. Globalization appears to be stalling, and new geopolitical and ideological divisions are emerging. Among these shifts, the resurgence and transformation of Christian political ideologies—in both Russia and in the United States—are playing a prominent role in challenging the post-World War II liberal order. At the same time, one must note that key challengers to this international order—such as China and Russia—are shaped by political theologies distinct from Catholic traditions.

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Historically, the Catholic Church had come to support the Westphalian and, later, the United Nations’ systems of nation-states, and has actively reinforced the foundations of modern nation-states and international law. Over recent decades, however, the Catholic Church has also evolved into a truly global institution with highly heterogeneous actors. Non-territorial in many ways, the Holy See is a sovereign juridical actor that maintains bilateral diplomatic relations with nearly all countries worldwide and holds permanent observer status at the United Nations as well as in several other international organizations. Through the numerous institutions affiliated with the Catholic Church, the Vatican mobilizes various channels to engage in international diplomacy, peacebuilding efforts, and climate advocacy worldwide. Unsurprisingly, the Catholic Church has also been studied as a transnational actor, transcending sovereignties or claiming communities of normative action that contributes to global governance.

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In Asia, the Holy See has developed a wide range of initiatives to concretely support nation-building processes and interreligious dialogues. Through apostolic journeys—Pope Francis visited 13 Asian countries—the Vatican also contributes to discussions on a broad spectrum of socio-political issues. In 2018, the Vatican and the People’s Republic of China also signed a provisional agreement to clarify the process for appointing Catholic bishops in China and to facilitate potential collaboration between the two sovereign entities despite the absence of formal diplomatic ties. And global Catholic institutions headquartered in Rome, such as Caritas Internationalis and the Jesuit Refugee Service, are actively engaged in addressing the challenges arising from international migration in Asia.

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As Catholics are present in nearly every country, it is important not to reduce the role of Catholicism in international relations solely to the formal diplomatic actions of the Holy See or to institutional collaborations. In various Asian contexts—such as South Korea, Hong Kong, former South Vietnam, and Taiwan—practicing Catholics have held high political office and played influential roles in shaping national and regional policies. These local Catholic actors contribute to international affairs in ways that reflect both their religious identity and their political responsibilities, highlighting the multifaceted presence of Catholicism in Asian politics beyond Vatican diplomacy and formal institutional engagement. At the same time, over the past fifteen years, the number of Asian cardinals has significantly increased, with several occupying major roles within the Vatican. During the 2025 conclave, some Asian cardinals were, for the first time, perceived as strong contenders for the papacy. Meanwhile, Pope Leo XIV is the second pope from the Americas—and the fourth in a row who is not Italian—highlighting the rapid internationalization of the Holy See.

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Despite recent developments, the role of the Catholic Church in international relations—particularly within the Asian context—remains underexplored. Most research on the intersection of Catholicism and international relations has concentrated on the Vatican, the West, and institutional frameworks. In Asia, where Catholicism often constitutes a religious minority, many states place lower priority on diplomatic relations with the Holy See. This has contributed to an apparent distance between Catholicism and Asian international relations, reinforcing the relative lack of academic attention. This workshop seeks to challenge this historical perception by exploring the evolving dynamics of Asian Catholicism from various international relations perspectives. To deepen our understanding of Catholicism in global affairs, we invite contributions using Asia as a unit of analysis and a heuristic tool to examine the intersection between international relations and the Catholic Church through a workshop that is intentionally not Vatican-centric, not focused solely on the West, and not limited to formal papal diplomacy.

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As Asia becomes an increasingly critical region for both global geopolitics and the future of the Catholic Church, this workshop will examine how Asian Catholics—both laypeople and ordained ministers—are contributing to and shaping international relations in Asia and beyond. We invite scholars in International Relations, Political Theory, Political Philosophy, Sociology, Anthropology, Religious Studies, Theology, and related fields to join the conversation by engaging with the following questions:

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• How has the Holy See engaged with and contributed to international relations in response to Asian realities?

• How have specific Asian figures influenced the Vatican’s international role?

• How have Asian political figures who identify as Catholic negotiated their religious identity in relation to their office, national politics, and international relations?

• How do the Vatican and Asian Catholics collaborate to support transnational campaigns to stop harmful climate activities, death penalty, and violation of universal human rights?

• What insights from Catholic social teaching and doctrine are invoked by Catholic organizations and individuals to address contemporary crises in Asia?

• How has the appointment of Asian cardinals transformed the ways in which the Catholic Church and Asia engage with international relations?

• How did the Holy See adjust its relations with the Japanese Empire before, during, and after World War II—and how did these shifts impact international relations during those critical periods?

• How have the centuries-long relations between Filipino populations and the Catholic Church contributed to international relations, and for instance, in shaping U.S.–Vatican engagement?

• What is the global significance of Sino–Vatican relations for international affairs?

• How has the trajectory of international affairs since the twentieth century influenced the Catholic Church’s theological developments and her self-positioning within the international order?

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