A Critique of the "We're So Back" Trope Among Catholic Traditionalists: Misplaced Nostalgia and a Misreading of Church History

A Critique of the "We're So Back" Trope Among Catholic Traditionalists: Misplaced Nostalgia and a Misreading of Church History

In recent years, particularly following the election of Pope Leo XIV on May 8, 2025, a segment of Catholic traditionalists has embraced the phrase "we're so back" as a rallying cry. This trope, often circulated on social media platforms and within certain online communities, suggests a triumphant return to a perceived golden age of Catholicism—characterized by rigid doctrinal enforcement, the widespread use of the Extraordinary Form, and a rejection of what they view as the liberalizing tendencies of the post-Vatican II Church. The election of an American pope, Cardinal Robert Francis Prevost, who chose the name Leo XIV, has fueled this narrative among some traditionalists who see his Augustinian background and choice of name as a nod to pre-conciliar popes like Leo XIII, a figure associated with social teaching that some interpret as aligning with their ideals. However, this enthusiasm rests on a flawed premise: the notion that the Catholic Church "left" somewhere and is now "back" where it belongs. This critique argues that such a view is historically inaccurate, statistically unsupported, and theologically deficient, particularly when measured against the Church's growth under Pope Francis, the continuity of its mission, and the promises of Christ as reaffirmed by Pope Leo XIV. The Historical Misconception: The Church Never "Left" The "we're so back" trope implies a departure from an authentic Catholic identity, often traced to the Second Vatican Council (1962-1965) and the subsequent papacies, especially that of Pope Francis (2013-2025). Traditionalists frequently point to changes in liturgy, such as the shift from the Extraordinary Form to the Ordinary Form Mass, and perceived doctrinal ambiguities as evidence of a Church that has strayed. Yet, this narrative overlooks the Church's unbroken continuity across two millennia. The Catholic Church, as an institution guided by the Holy Spirit, has never ceased to be the Body of Christ, despite internal challenges, schisms, or reforms. Historical precedents—such as the Arian heresy in the 4th century, the Great Schism of 1054, or the Protestant Reformation in the 16th century—demonstrate that the Church has faced periods of crisis and adaptation without losing its essence. The gates of hell, as Christ promised, have not prevailed (Matthew 16:18), a promise reiterated in theological reflections that emphasize the Church's resilience through human imperfection. Vatican II, far from being a rupture, was a development of doctrine, building on the foundations laid by previous councils. Popes like John Paul II and Benedict XVI, often revered by traditionalists, upheld its legitimacy, with Benedict XVI famously describing it as a "hermeneutic of continuity" rather than rupture. Pope Francis, despite his pastoral innovations, maintained this continuity, issuing magisterial documents like Amoris Laetitia (2016) and Laudato Si' (2015) that, while addressing modern issues, remained rooted in traditional Catholic teaching on mercy, justice, and stewardship. The claim that the Church "left" its authentic path under Francis ignores the fact that the Church's mission—proclaiming the Gospel and administering the sacraments—has persisted uninterrupted. The Extraordinary Form's restriction under Traditionis Custodes (2021) is cited as evidence of decline, but this was a disciplinary measure, not a doctrinal shift, and reflects a pastoral response to division rather than a rejection of tradition itself. Statistical Evidence: Church Growth Under Pope Francis One of the most striking counterpoints to the "we're so back" narrative is the measurable growth of the Catholic Church during Pope Francis' pontificate. Contrary to the traditionalist lament of a Church in decline, global Catholic population increased by over 10% from approximately 1.2 billion in 2013 to around 1.4 billion by 2025, according to estimates from Church statistics and reports. This growth, while not uniform across regions, reflects a robust expansion in Africa, Asia, and parts of Latin America, where Francis' emphasis on the poor and marginalized resonated deeply. In Africa alone, the number of Catholics rose from about 200 million to over 250 million, driven by missionary efforts and local vocations, a trend Francis actively supported through synodality and outreach. This growth challenges the traditionalist assertion that the Church's openness to dialogue, inclusivity, and social justice under Francis weakened its identity. Attendance at Mass and sacramental participation, while declining in some Western countries (a trend predating Francis), remained stable or increased in the Global South, where the Church's presence is expanding. The ordination of priests also saw a global uptick, with seminaries in Africa and Asia reporting higher enrollment, countering the narrative of a Church in crisis. Francis' reforms, such as addressing the sexual abuse scandal with stricter protocols and curial transparency, further strengthened institutional credibility, contributing to this growth. The "we're so back" trope, by contrast, offers no evidence of a Church that was "gone" or is now returning—rather, it reveals a nostalgic fixation on a Western, pre-Vatican II model that never represented the global Church's full reality. Theological Deficiency: Distrust in Christ's Promise At its core, the "we're so back" trope betrays a lack of trust in Christ's promise that "the gates of hell shall not prevail against it" (Matthew 16:18). This promise, articulated by Jesus to Peter, the first pope, has been a cornerstone of Catholic theology, interpreted by saints and scholars as a guarantee of the Church's indefectibility. The traditionalist narrative, however, suggests that the Church under Francis—and now potentially under Leo XIV—has been so compromised by modernity, liberalism, or synodality that it required a dramatic "return." This view implies that the Holy Spirit's guidance faltered, a position that contradicts the Church's teaching on its divine protection. Theological reflections, both historical and contemporary, reinforce this critique. Early Church Fathers like St. Augustine and St. Thomas Aquinas emphasized that the Church's holiness derives not from the sinlessness of its members but from Christ's redemptive presence. During the Arian crisis, when most bishops adhered to heresy, the Church survived through a faithful remnant, proving that divine protection transcends human failings. Similarly, under Francis, challenges like clericalism and polarization were met with calls for conversion and unity, not abandonment of the faith. The traditionalist distrust in this process suggests a faith more in human control than in divine providence, a stance that undermines the very tradition they claim to defend. Pope Leo XIV's early statements further underscore this continuity. In his first address on May 8, 2025, he echoed Francis' themes of synodality and mercy, declaring, "God loves us, God loves you all, and evil will not prevail!" This reaffirmation of Christ's promise aligns with Francis' legacy and counters the traditionalist narrative of a Church that needed rescuing. Leo's commitment to a "synodal church" and his participation in the Synod on Synodality (2023-2024) indicate an intent to build on Francis' inclusive approach, not to revert to a pre-conciliar model. The "we're so back" trope, therefore, misaligns with the current pontiff's vision and the theological assurance of the Church's enduring mission. Pope Leo XIV and the Continuation of Francis' Legacy The election of Pope Leo XIV, the first American pontiff, has been interpreted by some traditionalists as a pivot away from Francis' papacy. His choice of the name Leo, evoking Leo XIII's social encyclicals like *Rerum Novarum* (1891), and his Augustinian background have fueled hopes of a return to a more "traditional" Church. However, Leo XIV's actions and words since his election on May 8, 2025, suggest a deliberate continuation of Francis' legacy. In his inaugural Mass homily on May 9, 2025, he called for a Church that serves a hostile world with joyful faith, echoing Francis' emphasis on outreach to the marginalized. His pledge to renew commitment to the path set by Vatican II and *Evangelii Gaudium* (2013) further aligns him with Francis' vision of a missionary, synodal Church. Leo's background as a missionary in Peru and his role as Prefect of the Dicastery for Bishops under Francis highlight his pastoral approach, which prioritizes listening to the laity and fostering unity—principles central to Francis' pontificate. His address to the Synod's 16th Ordinary Council on June 26, 2025, described synodality as "a style, an attitude that helps us to be Church," directly building on Francis' reforms. This continuity undermines the traditionalist expectation of a "return," as Leo XIV appears committed to addressing modern challenges—climate change, social justice, and ecumenism—rather than retreating to a nostalgic past. Traditionalists' optimism about Leo XIV often hinges on misinterpretations, such as seeing his name choice as a signal of doctrinal rigidity. Yet, Leo XIII's legacy was one of adaptation to industrial society, not a rejection of progress. Leo XIV's early focus on unity, as seen in his June 29, 2025, feast of Sts. Peter and Paul address, where he spoke of an "ecumenism of blood," suggests a forward-looking Church, not a backward glance. The "we're so back" trope, therefore, rests on a misreading of Leo's intentions and a projection of traditionalist desires onto his papacy. Cultural and Psychological Drivers of the Trope The "we're so back" sentiment also reflects cultural and psychological dynamics within traditionalist circles, particularly in the West. The phrase, borrowed from internet slang, signifies a resurgence after a perceived decline, mirroring trends in political and cultural conservatism. In the U.S., where Leo XIV hails from, the rise of national populism and media polarization has influenced Catholic discourse, with some traditionalists aligning the Church's "return" with right-wing values. This is evident in online posts where users express relief that Leo XIV might counter globalism or liberalism, a sentiment that oversimplifies the Church's transpolitical mission. Psychologically, the trope may stem from a desire for certainty in an era of rapid change—technological, cultural, and ecological. Francis' ambiguity on issues like LGBTQ+ pastoral care and women's roles, while rooted in mercy, unsettled those seeking clear boundaries. The election of an American pope, combined with his traditional name, offered a psychological anchor, fueling the "we're so back" narrative. However, this reflects more a reaction to secular trends than a response to the Church's actual state, which, as shown, has grown and adapted under Francis.

Critiquing the Evidence Base Traditionalists often cite anecdotal evidence—declining Mass attendance in Europe, the Extraordinary Form's popularity, or Francis' off-the-cuff remarks—as proof of a Church in crisis. Yet, these are selective and lack context. Mass attendance decline began post-World War II, long before Vatican II, due to secularization, not papal policy. The Extraordinary Form, while cherished by a minority, represents a fraction of global Catholic practice, with the Ordinary Form remaining the norm. Francis' remarks, often pastoral rather than doctrinal, are misinterpreted as shifts when they are invitations to dialogue, as seen in his synodal process. Conversely, evidence of Church vitality—global growth, new vocations, and Francis' reforms—receives less attention. The traditionalist focus on a "lost" Church ignores the Holy Spirit's role in guiding it through diversity. Leo XIV's continuation of this trajectory further invalidates the trope, as his synodal emphasis seeks to unify, not divide, the faithful. Conclusion: A Call for Trust and Unity The "we're so back" trope among Catholic traditionalists is a misjudgment of history, statistics, and theology. The Church never "left" its mission, growing under Pope Francis and maintaining Christ's promise against the gates of hell. Pope Leo XIV's commitment to Francis' legacy reinforces this continuity, challenging traditionalist nostalgia. Rather than celebrating a return, Catholics are called to trust in the Church's divine guidance and work toward unity, embracing the global, synodal Church of today. The trope, while emotionally resonant, lacks substance and risks fracturing the Body of Christ it claims to defend.