The paper offers a cryptotheological reading of Hannah Arendt's and Jacques Derrida's philosophical texts to come up with a bold reinterpretation of their (apparently) secular thinking as a subtly religious apology of the worldly. Although there is no denying both Arendt and Derrida were primarily concerned with the mundane realm of ethical and political affairs, I argue that their philosophical affirmation of creaturely life derives from theological sources and, as such, it may serve to deconstruct the opposition of religious transcendence and absolutely secularized immanence, thus encouraging an invigorating shift in the social perception of the sacred. The theological framework for their quasi-religious elaboration of finitude is a vitalistic message of Judaism, best expressed in the idea of Torat Hayyim, God's superior commandment to choose life over death. In Arendt, this idea primarily inspires her notion of natality (Gebürtlichkeit), conceived as the divinity of birth and directed both against the "physiological" discourse of sovereign biopower and the Heideggerian thanatology with its paradigm of Sein-zum-Tode. In Derrida, the Jewish vitalism fuels e.g. his idea of living on (sur-vie): a bold confrontation with philosophy as the "discipline of death" and the sacrificial logic which immanent life brings on itself while attempting to preserve and immunize itself. To prove my thesis, I will mostly concentrate on Arendt's early writings (esp. her dissertation Der Liebesbegriff bei Augustin and the philosophical biography of Rahel Varnhagen) and Derrida's later works (esp. his seminars La peine de mort). The result of this operation should be an original transformation of paradigm: neither transcendence nor immanence but the religion of the finite life where divinity is disguised as amor mundi and secularity gains cryptotheological support instead of getting into open confrontation with religious heritage.