32. There are three things that impel us towards what is holy: natural instincts, angelic powers and probity of intention. Natural instincts impel us when, for example, we do to others what we would wish them to do to us (cf. Luke 6:31), or when we see someone suffering deprivation or in need and naturally feel compassion. Angelic powers impel us when, being ourselves impelled to something worthwhile, we find we are providentially helped and guided. We are impelled by probity of intention when, discriminating between good and evil, we choose the good.
33. There are also three things that impel us towards evil: passions, demons and sinfulness of intention. Passions impel us when, for example, we desire something beyond what is reasonable, such as food which is unnecessary or untimely, or a woman who is not our wife or for a purpose other than procreation, or else when we are excessively angered or irritated by, for instance, someone who has dishonored or injured us. Demons impel us when, for example, they catch us off our guard and suddenly launch a violent attack upon us, stirring up the passions already mentioned and others of a similar nature. We are impelled by sinfulness of intention when, knowing the good, we choose evil instead.
I wanted to highlight the above two texts together. The number three had a sacred meaning in ancient Judaism and, considered in light of the three Persons of the Trinity, took on even greater significance in Christianity. In these texts, St. Maximos draws parallels between the forces which move us toward good and those which move us toward evil in groups of three.
Our natural instincts, as creatures in the image of God impel us toward good, while our unbridled passions impel us toward evil and seek to rule us. Angels seek to help us and guide us toward good while demons seek to fuel our passions. But the most important of all, I think, are those cusps where we know the difference between good and evil and willfully and deliberately choose the one or the other. Every such choice, large or small, is important for those choices shape our will. The more we choose evil, the easier we find it to will evil and the harder we find it to will good. And the reverse is true as well.
Our wills need to be healed, but they can only be healed through choosing good. And at every such point at which we can exercise our will for good, an evil alternative is always available and may often seem more attractive.
Healing our wills is also essential in our overall salvation. This is why the determination that Jesus had both a human and divine will in the sixth ecumenical council is so important to our faith. If Jesus did not have a human will or if his human will was wholly subsumed in his divine will, then our wills are not healed in Christ and we have no hope of true healing. Our human will can be healed because Jesus assumed a human will and willfully remained the faithful and good man at every point of intention and decision in the face of every temptation to do otherwise. He truly became one of us and in him we are healed.