In this chap­ter, the nar­ra­tive focus­es on the Rev­erend Doc­tor Lionel Jason David Jones, an infa­mous fig­ure deeply entrenched in racial pol­i­tics and pro­pa­gan­da. Born in Haver­hill, Mass­a­chu­setts, in 1889, Jones entered a fam­i­ly of den­tists but failed his den­tal stud­ies at the Uni­ver­si­ty of Pitts­burgh due to what could now be diag­nosed as para­noia, linked to his bizarre writ­ings which con­nect­ed den­tal char­ac­ter­is­tics with racial the­o­ries. His ear­ly exam­i­na­tions devolved into fran­tic pam­phlets warn­ing against Jew­ish and Negro influ­ence.

Fol­low­ing his expul­sion, he worked as an appren­tice embalmer, even­tu­al­ly mar­ry­ing Hat­tie Scharff, the funer­al home­’s own­er. This mar­riage flour­ished, allow­ing Jones to tem­porar­i­ly set aside his rabid ideas about race. He found suc­cess in devel­op­ing embalm­ing prod­ucts dur­ing these years, but Hat­tie’s death in 1928 cat­alyzed his return to agi­ta­tion, lead­ing him to estab­lish *The White Chris­t­ian Min­ute­man*.

How­ev­er, finan­cial ruin fol­lowed after the 1929 stock mar­ket crash, and he piv­ot­ed careers when he took charge of an embalm­ing school in Lit­tle Rock, Arkansas, which soon shift­ed its focus to a mail-order uni­ver­si­ty apoth­e­o­siz­ing the award­ing of pho­ny divin­i­ty degrees. Jones trans­formed into the Rev­erend Doc­tor and pub­lished a con­tro­ver­sial book claim­ing that his­tor­i­cal depic­tions of Jesus did not rep­re­sent Jew­ish ances­try, fur­ther embed­ding his racial ideas into main­stream dis­course via his pub­li­ca­tion.

As World War II esca­lat­ed, Jones became a con­duit for Nazi pro­pa­gan­da, con­tribut­ing to the spread of dis­in­for­ma­tion even post-Amer­i­ca’s entry into the war. He faced indict­ment for con­spir­ing to under­mine the U.S. gov­ern­ment and was sen­tenced to four­teen years, of which he served eight. Upon release in 1950, he had become finan­cial­ly pros­per­ous due to his embalm­ing inven­tions.

In 1955, he resumed his pub­li­ca­tion, and in the years that fol­lowed, he remained a fix­ture of racial intol­er­ance. The chap­ter clos­es with the author’s reflec­tion on why Jones was treat­ed to such an exten­sive biog­ra­phy: as a stark con­trast to the author’s own san­i­ty and knowl­edge, high­light­ing the absur­di­ty of the beliefs prop­a­gat­ed by Jones and his con­tem­po­raries .