呂格爾的詮釋學企圖化解歷史與故事之間的界線、肯定文本具有獨立於原作者及文本形成之原有處境的自主意義。固然神學家會據此批評呂格爾貶抑了聖經文本之歷史的事實性，但批評者忽略了呂格爾肯認符號、文字以及文本所指涉之文本以外的對象。不同於語言結構主義之索敘爾及後現代主義之德希達對於符號（系統或結構）之外無真實指涉的立場，呂格爾強調符號與指涉之間的實指關係。據此，呂格爾雖未明言其敘事詮釋學為對傳統宗教哲學關切之議題之一「上帝存在」的證明，但其論述的立場卻隱涵了對「上帝存在」的證明。因為呂格爾肯定聖經文本作為有意義的文本記載，有其文本之外的真實指涉的對象。對呂格爾的詮釋學而言，聖經文本敘事內容所涉及的對象與現象，將被視為具有歷史真實事件的記載。換言之，聖經敘事被視為其主要關涉之民族——以色列人——與聖經人物對上帝之真實經歷的紀錄。呂格爾之詮釋學因此可作為對上帝之存在及其作為的敘事證明。

Ricoeur’s hermeneutics tries to erase the borderline between history and story, affirming that a text has autonomy meanings independently of its original author and original situation from which it emerged. Although theologians would accordingly criticize Ricoeur’s debasing historical factuality of the Bible’s texts, they neglect Ricoeur’s recognizing that there are objects beyond symbols, words and texts and which are denoted by the latter. In contrast to Saussure of linguistic structuralism and Derrida of Post-modernism who deny real referents outside symbols (system or structure), Ricoeur emphasizes the really referential relation between symbols and referents. Accordingly, though Ricoeur does not explicitly express that his narrative hermeneutics is a proof of God’s existence, one of the most essential issues of traditional philosophy of religion, the position of his discourse implies it. For Ricoeur affirms that biblical texts as meaningful textual records have real referential objects beyond the texts. For Ricoeur’s hermeneutics, objects and phenomena involved in the narrative contents of biblical texts would be regarded as records of truly historical events. In other words, biblical narratives would be regarded as a documentation of actual experiences of God by the mainly related folk, Israelite, and figures in the Bible. Ricoeur’s hermeneutics thus can serve to be a narrative proof of God’s existence and His works.