The Supernatural refers to conscious magical, religious or unknown forces that cannot ordinarily be perceived except through their effects. This word is often used interchangeably with preternatural or paranormal. Unlike natural forces, these putative supernatural forces can not be shown to exist by the scientific method. Claims of supernatural phenomena conflict directly and fundamentally with current scientific understanding.
Generally, most people contrast the supernatural with the natural, while some people believe that these two concepts are compatible.
There have been many attempts to verify claims of supernatural phenomena scientifically. All are generally considered failures, although proponents often claimed to show startling and unusual results. Most scientists claim that the experiments are best classified as pseudoscience, that they have been experimentally flawed, statistically invalid, and/or not repeatable. Many critics of such experiments state that believers fool themselves into seeing results due to magical thinking.
Many events once accepted as supernatural are now understood as manifestations of a natural, explainable nature that were misinterpreted.
Most religious people claim that these phenomena, being essentially "unnatural," are not appropriate for scientific study (see also William James, The Variety of Religious Experience).
The supernatural is also a topic in various genres of fiction, such as fantasy and horror. Some examples of supernatural phenomena are miracles, ghosts; psychic abilities like psychokinesis and telepathy are better classified as paranormal than supernatural.
John Drane writes that science is perpetuating "intellectual arrogance" when it does not accept the possibility of supernatural events and miracles: "To say that unique events can never happen, or that the supernatural does not exist, when most people of most ethnic groups at most points in history have claimed otherwise, is merely to perpetuate the intellectual arrogance of previous generations of Western thinkers, and far from providing an answer to the questions raised by history it merely begs larger and more important questions about the nature of Western intellectual culture." In response, most scienists and historians regard such arguments as fundamentalist religious apologetics.
Much of what we call science today was once believed to be supernatural. The control of electricity, the manufacture of steel, radio waves, all were once thought to be beyond the bounds of nature, and therefore supernatural, by conventional scientists. As such, what is believed to be supernatural today may be completely explained tomorrow.
Many claimed supernatural events can be studied by the scientific method; however, once the physical laws by which an event occurs become known, the event is no longer classified as 'supernatural'.
Supernatural events cannot or are unlikely to occur. Some, if not all, theological claims made by religions are unsupportable by scientific means. Sir Karl Popper's influential Conjectures and Refutations argues that the strength of a hypothesis depends on how many ways it could be proven false. Hypotheses inherently incapable of falsification can only be compared on the basis of general principles such as Occam's Razor. Fundamental supernatural hypotheses are difficult to define, let alone test.
Simplest, most indispensable axioms. Any scientific hypothesis worthy of the title "theory" is supported by a complex web of observations and tests that might have falsified it but did not. The supernatural hypothesis provides no such basis for belief.
Those who do not accept dogmatic authority find no reason for accepting the belief that the Bible (or any other religious scripture or institution) is infallible, or historically accurate and flawless. The absence of independent evidence confirming some of the biblical narratives has caused many scholars to question the accuracy or even the historicity of these accounts (see The Bible and history). In this view, all works of scripture are seen as works written by human beings, that developed in a given historical and social context over a long period of time. Biblical writers, and later readers, attributed natural events to the will of God.
Where science is able to address issues in dispute, to correct errors of fact, or to call into question claims of authority grounded in history, it has at times been able to soften antagonisms based on competing supernatural claims. This is because in issues of observable fact the truth of opposing claims can, at least in principle, be objectively tested, eliminating the temptation toward violence to resolve a difference of views and silence dissent.
Truth as suggested by naturalistic science may arguably provide greater freedom of opinion beyond those issues that can be decided by science, but science itself does not claim to be able to resolve disputes of authority, or of rights or standards of morality, unless these are issues of testable fact. Otherwise, (for example) the politics and morality of a scientist are as subjective or as reliant upon assumptions about the supernatural as those of anyone else -- and of course, individuals may decide to remain either passively agnostic about every issue that cannot be tested or actively hostile to claims of authority that cannot be scientifically justified.
Naturalistic science may arguably provide promise of greater agreement of thought and culture than supernaturalism has. Science is far more widely accepted than any particular form of supernaturalism: men and women of all races, cultures, and religions practice science or use the technology inspired by it, but they do not all accept naturalism as a philosophy.
However, Jews do not accept the claims made in the Christian New Testament; similarly, Christians do not accept the supernatural claims made by the Koran, the sacred book of Islam, and so on. John Drane writes:
Not unrelated to this is a more general philosophical scepticism towards any document whether ancient or modern, that appears to give credence to the possibility of the occurrence of unique, or apparently miraculous happenings. Academic biblical study still generally operates within a mechanistic world-view, according to which the universe is understood as a closed system, operating according to rigidly structured 'laws of nature' which are entirely predictable and never deviate. By definition, therefore, the unpredictable cannot happen, and on this view it is inevitable that the gospels should be seen as something other than history, for they do contain accounts of a number of unique happenings which appear to violate the 'laws of nature' as set out by Newtonian science. Physics, of course, no longer operates on that paradigm, and the work of more recent theorists has led to the emergence of a far more flexible understanding of what might be possible within the physical universe.
Proponents of supernaturalism claim that their belief system is more flexible, which allows them more diversity in terms of epistemology (ways of understanding knowledge.) For example, scientists accept the findings that the Earth and universe are many billions of years old. Among members of the Christian, Jewish and Muslim communities, however, there is a wider range of beliefs. Many have a literal interpretation of Genesis, and they believe that the earth and universe are only 6000 years old; other Christians accept the results of science which show the earth and universe as many billions of years old in terms of age.
The neologismsupernaturalize, means "to make supernatural". This term is sometimes used to describe the process of ascribing supernatural causes to natural events. This process may also be referred to as mythification or spiritualization. Because the assumption of the skeptical reader is that supernatural events cannot or are unlikely to occur, their description is seen as the result of a process of deliberate or unconscious mysticism, thus, "supernaturalization".
In the Hebrew Bible, plagues and other misfortunes are described as signs of God's anger or vengeance. J. Keir Howard of the Diocese of Wellington Institute of Theology, New Zealand, notes that:
Until there was any proper understanding of the causative factors in disease and the actual disease processes themselves, there was a tendency to see sickness as a result of divine visitations and punishment for wrongdoing. (Oxford Companion to the Bible (1992), entry for "Medicine and the Bible")
British Protestants believed that the defeat of the Spanish Armada in 1588 was a sign of God's favor for their cause.
