The category of supernatural has been used and abused in more charismatic Christian circles. This is because they are relying on an atheist category from the field of philosophy, or shall I say, a tenet of atheist theology. It’s true. How so?
For some back ground, in my Philosophy of Religion course in Undergrad, the category of supernatural first came from thinkers like David Hume. Miracles as supernatural, according to the Enlightenment world view, were acts of God breaking the laws of nature. God, according to both detractors and apologists of Christianity, essentially lived as this Watchmaker observing us in another realm. As Peter Leithart correctly notes, the hypothesis of the “supernatural” requires a belief in nature as “autonomous and independent of God, [working in] a closed system of cause and effect.”
Jesus does not “violate” creation, since he is after all the Creator, sustainer, the Word of Creation; rather, as Leithart says, Jesus liberates creation for its potential in the purposes of the kingdom of God. Postmodern, Trinitarian and relational theologies should work to affirm this understanding of the miraculous over and against the traditional, modernist notion.