Most of us have met believers sharing stories of supernatural encounters with God—or encounters with other spiritual entities. Perhaps it was a lecture from a majority world theologian or a missionary testimony during Sunday School. Meanwhile, biblical scholars and theologians trained at Western seminaries emphasize the historical “distance” between the world of Scripture and the modern world. For Christians from other parts of the world like Brazil or Kenya, this notion of a wide chasm between the biblical world and our own is a strange teaching indeed. These believers were drawn into the pages of Scripture by its picture of divine presence and a world teeming with angels and demons, evil and magic, the very world they experience every day. In this paper, I will ask the question: Why? Why do Christians in other geographic settings seem to have such different experiences of the world and the unseen realm? Academics tend to think that Western Christians have become secularized and no longer believe in the “enchanted world” (Charles Taylor, A Secular Age). However, evangelicals in Western societies like France and Turkey have regular encounters with demonic forces. My paper takes its cue from the late John Mbiti’s seminal article, “Theological Impotence and the Universality of the Church” (Lutheran World 21, no. 3 [1974]: 251–60). 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.” Thus, the 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, tradition, and mainly non-American theologians, I will develop a more biblical demonology; and (2) I will explain why many non-Western (and European) Christians seem to have more familiarity and expertise with the unseen realm than their Western brothers and sisters.