Cultures live through their narratives. The French philosopher Roland Barthes characterises the construction of narratives as a universal phenomenon which influences the self-concept of cultures and individuals situated in them - there are no societies without narrations, their effect exceeds beyond social boundaries: they are international, transhistorical and transcultural. Diverse in their function, narratives develop and preserve memories, identity, and community as well as generate meaning through a sense of 'being-in-the-world' (P. Ricœur). The concept of narrative used in narratological-cultural theories thus forms a hermeneutical framework for approaching and comprehending anthropological and epistemological issues by addressing the needs, fears, and hopes (in sum: existential questions) of the culture in which they arise. Especially their epistemological value is of utmost interest, as narratives illustrate neither a complete nor a coherent portrayal of reality. Indeed, they process individually as well as intersubjectively shared experiences and conceive potential futures which lead to the opportunity of action. However, this says little about their epistemic determination. Based on these theoretical pre-considerations, the practical example of AI narratives will be employed to embed narratives in an epistemological model (according to P. Becker) and to consider their function as a tool for cultural analysis. Thereby, it can be deduced how they interpret, fix, and modify experiences/world and how they are both the source and the expression of beliefs. Finally, the significance for theology must be determined, as Jean-Baptiste Metz already points out that narratives are able to express experiences - in his case those related to faith and confession - in a form for which neither rituals nor dogma would be suitable.