 It has also been argued by commentators that this radical critique of Aristotle from the perspective of his view of justification and grace also results in a departure not only from Aristotle’s ethics of the virtues, but also some fundamental assumptions of Aristotelian metaphysics, and its commitment to the substance/attribute model. This change in outlook is said to arise out of Luther’s conception of grace as unmerited, so that in attributing righteousness to a person, this is extrinsic to them, a matter of God’s verdict and hence forensic assessment, and so grounded in his relation to the person rather than in the attributes of the person themselves, which from another perspective remain that of the sinner. Viewed in this relational way, the Christian is thus “both justified and sinner” (simul iustus et peccator), in a manner that is hard to capture on a traditional Aristotelian substance/attribute  model.[23]  However, the so-called “Finnish interpretation” of Luther, which challenges this purely forensic and relational approach to justification, correspondingly makes Luther’s challenge to traditional Aristotelian ontology less radical. On the Finnish interpretation, justification involves actual participation in the divine life, and thus has ontological implications for the justified  individual.[24]