  Maximal versions of pacifism will condemn all taking of life.  Pacifists may also extend their rejection of violence to include a rejection of the death penalty, meat-eating, and abortion. More narrow versions of pacifism may take into account the distinction between the innocent and the guilty, holding only that the innocent may not be harmed. This distinction is important for thinking about the question of noncombatant immunity in war, with many pacifists arguing that war is wrong because it puts the innocent at risk. Some opponents of the death penalty will make a similar argument about the death penalty and the risk of executing the innocent. And opponents of abortion will also claim that it harms the innocent. The connection between war, the death penalty, and abortion is made in the Catholic “seamless garment” approach to the problem of developing a “consistent ethic of life.”  This approach condemns all actions that harm innocent persons; and it is often extended toward a rejection of all harm, without regard for the distinction between innocence and guilt. Such a view has been defended most famously by Pope John Paul II, who rejected (or was skeptical toward) all sorts of violence including war, the death penalty, suicide, euthanasia, and abortion. Pacifists may also extend moral concern to include concern for all sentient beings; and thus pacifists may also condemn meat-eating and animal cruelty. Gandhi, for example, extended ahimsa maximally to include avoiding harm to sentient beings.