An abiding concern of contemporary work in Christology has been the relationship between the person and work of Christ and the desire to avoid artificial separations between the two. As just one example, Daniel Treier, in his recent Lord Jesus Christ, frames his account as the narrating of a “theodramatic ontology” in an explicit acknowledgement of such concerns (see especially pp. 40-47). In this paper, I further engage this question by retrieving Gregory of Nazianzus’ account of Christ as both spiritual physician and cure. I argue that drawing on Gregory’s use of healing imagery allows us to articulate an organic account of the transformative work of Christ that relies upon and reinforces the fundamental unity of Christ’s person and work. Gregory of Nazianzus writes at a pivotal moment amidst the conciliar developments of the fourth and fifth centuries. As a proud defender of Nicene Trinitarianism and a sharp critic of Apollinarianism, Gregory extols the one, fully divine Son of God who assumes complete humanity in a salvific unity. I argue that Gregory’s description of Christ as both doctor and cure helps him to provide a clear account of how the transformative power of the incarnation is worked out and instantiated in the life, death, and resurrection of Christ. The divine Son comes as a doctor to save us and is the restorative life that renews humanity. Christ’s healing power is, for Gregory, deeply connected to Christ’s recapitulatory work. Christ is the new Adam who can overturn Adam’s fall and restore the image within humanity. By attending to these features of Gregory’s account, we can perceive the inextricable union between Christ’s person and Christ’s work. The crux of our salvation is the coming to us of the only one who can save us. The disease of sin must be cured by the divine healer who is the divine medicine. While Gregory focuses upon the transformative aspects of such a cure, the connection between recapitulation and healing, as well as the necessity of a right relationship with God for a healthy human life, additionally gestures towards the importance of the removal of condemnation. In fact, the unity of person and work is brought out by an account that sees Christ’s curative work as restorative of both our relationship with God (removal of condemnation) and spiritual life (removal of depravity). While the metaphor of healing emphasizes the transformative power of Christ, it offers crucial resources for organically uniting the complete blessings of salvation with their source: the life, death, and resurrection of the incarnate Word. In sum, our salvation demands divine visitation and divine action. The medicine required for fallen humanity is beyond the power of any human and must be applied to every aspect of human life. Our spiritual healing is thus the outworking of the mystery of the incarnation in the divine economy.