Contemporary hermeneutical theology has been criticized for lacking a robust conceptual or ontological foundation. Critics such as Ingolf Dalferth and John Webster argue that its emphasis on language, narrative, and interpretive event risks displacing ontology with rhetoric, leaving theological claims insufficiently grounded. On this reading, figures associated with hermeneutical theology—most notably Eberhard Jüngel—offer a critique of classical metaphysics without an adequate alternative account of divine being. This paper responds by retrieving a premodern theological precedent that reframes ontology itself as hermeneutically constituted. Focusing on Bonaventure's doctrine of the verbum within the immanent Trinity, I argue that divine being is structured by self-expressive movement rather than static metaphysical hierarchy. For Bonaventure, the Word of God does not arise as a secondary act toward creation but originates within God's own triune life. The Father's self-expression and the Son's reception of that expression coincide as an eternal communicative act grounded in real relational difference. Because the Word "moves" between distinct hypostases, divine self-communication already bears a spatial and temporal shape that may properly be described as narrative. The paper then places this trinitarian ontology in dialogue with modern hermeneutical theology, drawing on Eberhard Jüngel and Christoph Schwöbel. Read through Bonaventure, this claim articulates an ontological grammar in which relation, address, and response belong to God's eternal life rather than functioning as mere metaphor. Hermeneutical theology's emphasis on language and event thus emerges as a development consistent with a deeply rooted theological tradition. As such, God's being is not first substance and only secondarily speech; rather, God is the one whose being is eternally spoken, reshaping how theology negotiates difference, order, and normativity within its own discourse.