The experience is all too familiar—perhaps it was a lecture from a majority world theologian, or a missionary testimony during Sunday School in church. Either way, most of us have met believers sharing remarkable stories of supernatural encounters with God—or encounters with other spiritual entities. These stories include such phenomena as speaking in tongues, dramatic healings, exorcisms, and witchcraft accusations. Meanwhile, biblical scholars and theologians trained at Western seminaries are socialized into a rather different way of thinking about the world we live in, one in which we are taught to respect the historical “distance” between the world of Scripture and the modern world. This is a strange teaching indeed, if you ask Christians from other parts of the world like Brazil or Kenya. They were drawn into the pages of Scripture by its picture of divine presence and a world teeming with spiritual forces, angels and demons, evil and magic, the very world they experience every day. In this paper, I will be asking the question: Why? Why do Christians in other geographic settings have such profoundly different experiences of the world and the unseen realm? On the one hand, we might think that Western Christians have become secularized and no longer believe in the “enchanted world” (Charles Taylor, A Secular Age). On the other hand, non-Western Christianity sometimes lacks theological depth and cozies up to the Prosperity Gospel and other aberrant teachings. My paper takes its cue from the late John Mbiti’s seminal article, “Theological Impotence and the Universality of the Church.” Mbiti admonished Western theologians for their spiritual myopia: “Theology should strain its neck to see beyond the horizons of our traditional structures, beyond the comforts of our ready-made methodologies of theologizing.” Theology, he went on to say, “should be with the Church where it is, rubbing shoulders with human beings whose condition, outlook, concerns, and world views are not those with which we are familiar.” In that spirit, the main aim of my paper is twofold: (1) I will challenge the assumption that supernatural forces (including the powers of darkness) are peripheral to Western, post-Enlightenment, secular society. Drawing on Scripture, the Christian tradition, and especially non-Western theologians, I will offer a more expansive way of conceptualizing divine action and demonology; and (2) I will offer a careful explanation why non-Western Christians seem to experience more instances of miraculous activity than their Western brothers and sisters.