own racial ideas and traditions (not those of others) are our best guide to health and national strength". He was critical of Christianity, believing it to be "unnatural" because – in his view – it encouraged the breaking down of racial barriers. In Mills' so-called theology, the Norse gods were symbols of the divine rather than actual anthropomorphic entities, and he believed that each racial group had its own symbolic system for interpreting and understanding divinity. For Mills, Odin represented an archetypal father figure, with other deities from Norse mythology, such as Thor and Frigg, having minor roles. In his 1936 liturgical text, The First Guide Book to the Anglecyn Church of Odin, Mills gives a version of the Ten Commandments that is only slightly different from that in Exodus, and Mills' formulary includes vigils, hymns, evensong and communion, making it abundantly clear that Mills based the liturgy of the Anglecyn Church of Odin on that of the Anglican Church. However, while textually there is a debt to Christian worship, philosophically Mills expresses strong anti-Christian sentiments throughout: Anti-Semitic comments can likewise be found scattered throughout the Guide Book. He claims, for instance, that Jewish people plot world conquest: control the media: and dominate Freemasonry: Later life After Mills was released from internment in late 1942 he continued to promote his vision of Odinism. He remained an active writer, publishing eight books and numerous articles and pamphlets between 1933 and 1957 on Odinist themes. He published Law for the Ordinary Man under the pen-name "Justinian" in 1947. Law for the Ordinary Man, which has no publisher stated (only a printer, A. R. Johnson of Surrey Hills), was written, Mills stated, for 'the "man in the street"; foreigners (to Australia, although some laws discussed were unique to Victoria); 'for students before beginning their law studies'; schoolteachers, 'business men', and 'generally for those people who have little or no time to study the law'. In this book, Mills commented that the King of England was involved in dispensing justice for a 'penniless, unhealthy negro of Trinidad'. He also used as an example of 'international law' two 'primitive villages' which, in his opinion, were likely only to agree on points of law if their inhabitants 'are of the same race.' 'If, however, the villages differ in language and race, if they are temperamentally very different, then the measure of agreement is not very great.'