The reader may grasp the subject of prophecy as suggested by a strong feeling of destiny in the Laxdaela Saga in several ways. This destiny has some supernatural elements, but it largely follows inexorable yet natural processes. Prophecy and destiny are therefore key elements in the narrative; once disaster is predicted, Gudrun, Bolli, and Kjartan’s fate is sealed. There is no way out of these foreboding signs; all that remains is to iron out the specifics of Kjartan and Bolli’s deaths and Gudrun’s weddings. In his philosophical study, Athanasius takes an in-depth look at how God differs from humans, how heaven is different from Earth and hell, but he also draws key points of connection between man and the divine. Humanity is flawed and ignorant, preventing man from completely appreciating God’s magnificence. The mystery of the trinity, along with man’s intellectual limitations, may explain why such a sharp boundary is typically drawn between the divine and the human; heaven and Earth. The intricate intricacy of God’s activity and the complexity of his presence in all things are difficult to fathom, therefore the separation of two sides of the same entity is less frightening to grasp, but it also establishes total division where partial division exists. 

The Saga reflects fondly on the golden days of the Icelandic Settlement, hailing its founders as great heroes. Surprisingly, the conversion of Iceland to Christianity in the book is a tiny blip that only serves as a story device. The author appears uninterested in the great religious change in Icelandic life, even characterizing it as little changed. He has the same regard for both pagan and Christian Icelanders of the time. The author also takes a comprehensive view of family history, concentrating on large family lines. The Gudrun tragedy, for example, appears only in the middle of the book; the whole first third of the epic establishes and develops the subtleties and subtle linkages of the remainder of the book. He seems to recognize the significance of family structure across time and the links that bind generations. The saga’s author seems to have been inspired by popular belief in magical rituals like as curses and prophecies. For example, King Olaf predicts that Thorkel will never be able to utilize his wood to construct the chapel. Thorkel’s death in the Breidafjord confirms the prophecy. Gert’s prophecy is fulfilled when Thorkel dies, since Gudrun has four husbands who all die. In idea, this is similar to the overlay landscape described in Athanasius’ “divine problem” debate. Athanasius addresses how God, having created humans, must discover means to transmit his Word and provide direction. God, like Gest, must enter the world in a fresh manner, sinking to our level and self-revealing to us(Medieval Philosophy, page 112). Though Athnasius is explaining God’s self-incarnation as Jesus in this case, the dream setting in The Saga of the People of Laxardal performs the same functional purpose, although on a lesser scale. It brings news of what is to come into the earth via humans.