The question of myth allows us to recognise a hermeneutic unity and continuity throughout Jonas’s work, from his research on the gnostic myths of Late Antiquity to the writing of his own myth capable of understanding transcendence within immanence and of responding to the atrocity perpetrated at Auschwitz. It is in the light of the fruitful collaboration between Heidegger and Bultmann, the initiators of the Marburg hermeneutics, that Jonas develops his work on Gnosticism and focuses on three issues that will become cornerstones of his own philosophy. First, the need to answer to the gnostic dualism that makes the body and the world a prison for the mind. Second, the discovery that the hermeneutical approach based on Heidegger’s existential analysis in Sein und Zeit relies, in fact, on a dualistic and nihilistic position that must be criticised. Finally, when faced with ultimate questions, myth resists complete demythologisation. Jonas’s proposal of a myth of the becoming God for our time therefore stems from these three hermeneutical positions.