Many theologians have argued for the place of narrative in theology. From Hans Frei and Stanley Hauerwas of the Yale School to Paul Ricoeur and Hans Urs von Balthasar of the more hermeneutical and philosophical tradition. More recently, Markus Mühling has undertaken to build out a comprehensive approach to narrative's necessary place in theology. Narrative has also received great attention by cognitive science researchers and narratologists seeking to build out a synthesis of what narrative is. David Herman has explored how narrative works to generate comprehension, while Patrick Colm Hogan has discovered that there are cross-culturally recurring affect-embedded narratives that appear universal across humanity in time, place, and culture. Both Herman and Hogan exhibit hermeneutical inclinations in their understanding of narrative, but more importantly suggest why and how narrative is a fundamental mode of cognition as we build out an interdisciplinary approach to narrative rationality. Calling narrative a theological mode of rationality is correct, but one that coheres beyond propositional logic. Instead, narrative natively integrates personal knowledge and phronesis as essential elements of its rationality alongside propositional knowledge, supported by an engagement with Michael Polanyi's epistemology that emphatically maintains the personal and tacit elements of knowing. Moreover, epistemological integration in narrative and affective narrative universals suggest something of a narrative rationality in humanity both individually and collectively, one built into the nature of human cognition which prepares for relational engagement with God and phronetic participation in God, as Gregory Nazianzen shows. However, this interdisciplinary paper also points towards a narrative metaphysics in God's intra-Trinitarian life that centres personal knowledge and agency with love in a way explains the necessity and shape of narrative as a theological mode of rationality.