It is unfortunate that so many Christians in the West, and elsewhere, have so taken on the materialist/physicalist picture of the world, like in the way we process things on a daily basis, that we allow that to impinge, and thus reduce, or negate, the reality of the supranatural reality of all reality. I.e., that humanity, the world, the globe, the earth and the 𝑐𝑜𝑠𝑚𝑜𝑠 itself, is created by the living God, who is Father, Son, and Holy Spirit. As such, the rest of what Paul identifies as the 𝑝𝑙𝑒𝑟𝑜𝑚𝑎 (as he gives that his christological twist) in the epistle to the Colossians, also is necessarily negated; that is, the world of the spiritual realm of angels, demons, demiurges etc., in general.
Often times, in overreaction to the the materialist world, other Christians will go to other extremes and absolutize what has come to be known as the charismatic and even the Pentecostal world picture; where in fact, miracles and the supranatural becomes normalized, categorized, and codified, such that it becomes so normal that, in effect, God and the supranatural has been domesticated to our own personal experiences in consumerist types of ways.
Contrariwise to the aforementioned, a substantive benefit, one of many, of being immersed in Holy Scripture, is that these faulty extremes themselves become negated. The supranatural, the spiritual, miracles, so on and so forth come to have a concrete context. The context, is indeed God’s own free life within itself; within His own Self-determination, not ours. The reality of Jesus Christ, as the Self-determination of God for the world, wherein Heaven and earth, God and humanity, are united in His singular person becomes the norming norm (𝑛𝑜𝑟𝑚𝑎 𝑛𝑜𝑟𝑚𝑎𝑛𝑠) of the real life Christian world picture. The material world (i.e., albeit created and contingent on the upholding power of God’s Word), and the spiritual world (i.e., the inner, eternal, and triune Life of God) have a ground to be thought from in the center of God’s life. The ground is both transcendent and immanent. God’s act in Christ, indeed as that has first been freely determined in God’s choice to not be God without but with us in Jesus Christ, becomes the point of departure by which the Christian world picture comes to have an organicism wherein miracles, the spiritual reality of life (which is the antecedent reality to all of contingent life), the supranatural and natural have an inner-core that is alien to us; that is outside of us (𝑒𝑥𝑡𝑟𝑎 𝑛𝑜𝑠). As we live in this world, with this inner-ground of God’s life for us as the grounding-calibration of all things, we can rightly engage with this world, without reduction or negation, in the way it actually is, without it becoming more or less than it is at the same time.