While we might instinctively admire other countries who reacted differently, it is clear that the Danish government’s decision was in line with traditional Christian teaching. In the Second World War, we can apply this principle to some situations where governments threatened or invaded by the Third Reich decided not to resist – Denmark, for example – as resistance would have been futile. One of the conditions which has to be met, as the Catechism puts it, is that ‘there must be serious prospects of success.’ Along with other criteria (such as recourse being a last resort) this is strict condition, and it qualifies significantly the right to self-defence at the very least we should be careful about language which portrays the right as ‘God-given’. The Just War tradition (which many, including Pope Francis in Fratelli Tutti, believe may no longer be appropriate) treats the right to self-defence in the same way as any recourse to arms. However, the Christian tradition does not see it is as an absolute right. The most eloquent spiritual assertion of this has been made by the Greek Catholic Major Archbishop in Ukraine. The Compendium commends those who serve in armed forces in self-defence of their countries in Ukraine and elsewhere members of armed forces see their role in these terms.
In the Catechism and the Compendium of the Social Doctrine of the Church this right is seen as a duty, linked to the obligation to protect the innocent. Instinctively we want to applaud the courage of the Ukrainian armed forces and civilians this right is also affirmed in the UN Charter and other international agreements. Christian tradition, by and large, has affirmed the right to self-defence.