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Carlton D’Metrius Pearson (March 19, 1953–November 19, 2023) is a name relatively unknown in reformed Baptist circles. However, his influence on me and countless others in Black Pentecostal circles is immense—numerous people, including T.D. Jakes, Myles Munroe, Joyce Meyer, Juanita Bynum, Donnie McClurkin, and names too numerous to list, can directly attribute their national notoriety in Pentecostal circles to the platform Carlton Pearson provided.

As I’ve previously mentioned in a post and interviews about my Pentecostal background, Pearson’s impact on me was profound. As a member of Higher Dimensions Evangelistic Center (HDEC), Pearson’s church in Tulsa, Oklahoma, I witnessed the captivating force of his charisma and the widespread impact it had.

Amidst the collective mourning of his recent passing, I am saddened, albeit for reasons different from those expressing their condolences today. The accurate measure of one’s legacy lies in the enduring impact of their work long after they are gone—a fact that holds particularly true for Pearson. His sermons, music, and writing will serve as a testament to his legacy.

Pearson’s universalist view, encapsulated in his gospel of inclusion, undermines the unique role of faith in Christ alone in obtaining salvation, as outlined in the Scriptures. Few have addressed it directly. Therefore, it is imperative to delve into and comprehend the lasting influence of Carlton Pearson’s work, particularly as it pertains to his gospel of inclusion.

The Man and his Ministry

Carlton Pearson comes from a long line of preachers. Born in 1953 and hailing from San Diego, California, Pearson would frequently recount tales of being called to preach at a tender age. Arriving in Tulsa, Oklahoma, in the late 1970s and attending Oral Roberts University (ORU), Pearson captured the attention of Oral Roberts, who became a mentor and friend to Pearson. While at ORU, Pearson represented his school as a World Action Singer, appearing on various shows and platforms.

Pearson left ORU in 1981 to form Higher Dimensions Evangelistic Center, Inc., a church that would eventually grow to 6,000 attendees. As an ordained minister in the Church of God in Christ (C.O.G.I.C.), the largest black Pentecostal denomination in the United States, Pearson’s unique blend of black Pentecostalism and white Charismaticism shaped the diverse cultural fabric of Higher Dimensions.

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When the depth of your theological understanding solely relies on the ideas found in the black gospel hits sung during the Azusa Conference, your ability to confront heresy will fail.

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Pearson viewed himself as a bridge builder in many ways, connecting divides between two worlds—black and white, old and young, traditional and contemporary. As Pearson’s influence grew, he gained widespread acclaim as a highly sought-after speaker nationwide.

Pearson introduced the Azusa Conference in 1991, drawing inspiration from the Azusa Street Revival of 1906, igniting the Pentecostal movement in the United States. The conference took place in Tulsa, Oklahoma, at Oral Roberts University’s Mabee Center, which, over the years, has attracted tens of thousands of attendees from across the nation and around the globe.

The Pilgrimage to Tulsa

Like numerous people who traveled to Tulsa for the conference, I, too, experienced an undeniable allure to return, albeit driven by distinctly different circumstances. Upon leaving college due to financial constraints, I returned home to Tulsa, Oklahoma, on a journey of self-discovery.

Engulfed in my own ethnic self-consciousness, I explored the biographies of historical black leaders. After reading Malcolm X’s autobiography and donning the ever-popular “X” hat (a necessity for a young black man in the early 1990s), I felt a void in the predominantly white environments I was immersed in. Seeking a church fitting a particular ethnic make-up, I found Higher Dimensions, which offered a diverse ethnic identity expressed in an entertaining Christian context.

Aware of Carlton Pearson and Higher Dimensions, I visited occasionally, and by 1990, I became a regular attendee. The appeal of Higher Dimensions, apart from being an ethnically diverse environment, was the fantastic music that drove the church experience. Upon entering the church’s parking lot, you could feel the energy radiating from the building. Arrive one minute late, and you could hear the music from outside, and you knew that finding a seat could prove a difficult task.

If you visited the church on any Sunday morning, you would likely hear one of the most popular gospel music artists—Daryl Coley, LaShun Pace, Karen Clark, or others who happened to stop by for a visit. If by chance you missed them, the church’s music pastor, Gary Oliver, still one of my favorites, along with any solo voice from the choir, was sure to shake the rafters of that church.

I fondly recall every word of the songs sung at Higher Dimensions. The melodies still resonate vividly in my memory, evoking a sense of nostalgia. Yet, I find it challenging to recall a sermon that exemplified sound Biblical hermeneutics and left a lasting impression. However, I do remember the false teachings of Dr. Myles Munroe, who, long before the Black Lives Matter movement, suggested that black people held a unique position in the body of Christ. According to Munroe, unlike any other ethnic minority, black people served as the “eyes of the church” within the body of Christ.

The Church and Pearson’s Radical Shift

Those who experienced the ministry’s heyday will vividly recall the music when asked about their time at Higher Dimensions Evangelistic Center in Tulsa, Oklahoma. And for those who were there toward the end, they’d share memories of Carlton Pearson’s shift towards what he later termed “The Gospel of Inclusion.”

Pearson’s transformative journey toward this new gospel didn’t happen overnight. It unfolded gradually, scattered throughout numerous sermons, often overlooked by the people amidst widespread biblical illiteracy—a truth I only realized years later, recognizing my own deficiency.

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The Christ that Pearson promoted is a false Christ, and his gospel of inclusion is a false gospel. In the end, it will not bring salvation.

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For some, parting ways with Pearson occurred only after his fully formed and false theological ideas were openly expressed. However, despite the fact that these ideas did not line up with Scripture, Pearson’s charismatic appeal persisted, mesmerizing many. While some remai