In Late Antique Egypt (4th to 8th centuries), healing unfolded at the intersection of bodily cure and spiritual salvation. Medical institutions such as the nosokomeion and xenodocheion, monastic communities, and hagiographic traditions together shaped a landscape of care in which illness was understood not merely as a physical condition but as a moral and salvific crisis. This paper examines how such expectations were translated into concrete social and institutional practices by focusing on documents of self-donation to monasteries. The Miracles of Abba Mena recounts cases in which individuals, after being healed, donated themselves to monasteries. Beyond hagiographic texts, one papyrus and one ostracon attest to this practice in reality. P.KRU 104 (Jeme, Hermonthis, seventh century) records a legally formalized act of self-oblation by a man named Petronius following a severe illness. After seeking the intercession of Apa Phoibammon and being healed, Petronius donates his own body to the monastery, binding himself as a lifelong servant. The document demonstrates how healing was stabilized through legal form, transforming recovery into a permanent and enforceable obligation rather than a simple return to ordinary life. A complementary perspective is provided by ostraca O.NMEC 117 (probably from the Theban region, early seventh century), which preserves a first-person narrative by Strategios. Attributing his moral collapse to demonic influence, he frames his retreat to the monastery of Apa Samuel as a therapeutic response aimed at forgiveness and spiritual repair. Whether interpreted as self-donation or monastic retirement, the text reveals the narrative logic that rendered withdrawal from the world intelligible as care for the soul. These two cases show how bodily healing and spiritual salvation were deeply intertwined within Christian practices of care in Late Antique Egypt, where recovery was transformed into lasting institutional and devotional commitments.