 Trinitarians hold this revelation of the one God as a great self to have been either supplemented or superseded by later revelation which shows the one God in some sense to be three “Persons.” (Greek: hypostaseis or prosopa, Latin: personae) But if these divine Persons are selves, then the claim is that there are three divine selves, which would seem to be three gods. Some Trinity theories understand the Persons to be selves, and then try to show that the falsity of monotheism does not follow. (See section  2  below.) But a rival approach is to explain that these three divine Persons are really ways the one divine self is, that is to say, modes of the one god. In current terms, one reduces all but one of the three or four apparent divine selves (Father, Son, Spirit, the triune God) to the remaining one. One of these four is the one god, and the others are his modes. Because the New Testament seems to portray the Son and Spirit as somehow subordinate to the one God, one-self Trinity theories always either reduce Father, Son, and Spirit to modes of the one, triune God, or reduce the Son and Spirit to modes of the Father, who is supposed to be numerically identical to the one God. (See section  1.8  for views on which only the Holy Spirit is reduced to a mode of God, that is, the Father.)