86、教会之人应当十分清楚邻舍的不同类型。具体的邻舍属于哪种类型，取决于他们所具有的良善。由于一切良善皆来自主，所以主是至高意义和至高层级上的邻舍，源头来自祂。由此可知，任何人越拥有主在自己里面，就越是邻舍；由于没有哪两个人接受主，也就是接受来自主的良善的方式是完全一样的，所以没有哪两个人是完全一样的邻舍。天上的所有人和地上的所有善人在良善上都各不相同；没有哪两个人曾接受了完全是同一种的良善。在两个人身上找到一样的良善，这种情况永远都不会发生。良善必须各不相同，以便每种良善都能单独持续存在。然而，任何人，甚至任何天使永远不可能知道所有这些不同，因而知道照着对主的不同接受，也就是照着对来自主的良善的不同接受而产生的邻舍的所有不同种类。天使只以一种笼统的方式知道这一切，因而只知道它们的属和种。所以主对教会之人没有过多要求，只要求他照他所知道的去生活。
86、教会之人应当十分清楚友邻的不同类型。 一个友邻属于哪种类型，取决于他在生命中践行的是何种良善。一切良善来自主，因此，在最高意义和顶级层面上，主就是我们的友邻，是我们亲人善邻的良善源头。推而广之，任何人只要有主与他同在，他就是我们的友邻。因为没有任何两个人，以相同的方式接受来自主的良善；也没有任何两个人，无区别的成为我们的友邻。天堂里的每个天使和人间的一切善人，在做任何一个具体的善行时都不相同。从来没有任何两个人的良善是完全相同的。良善必需是多种多样的，从而每一良善都与众不同。然而，无人知晓这些差异，也无人知晓不同友邻的差异，这些差异源于他们从主领受的良善不同。除了一般的差别如归属和大类，即使天使也不知道。因此，主不要求教会之人去做超出他们所知道的事。
86. People in the church should be very aware of the different categories of the neighbor. The category to which particular neighbors belong depends on which type of goodness they have devoted their lives to. And since every type of goodness comes from the Lord, in the highest sense and to the utmost degree the Lord himself is our neighbor, and is the source [of what makes others our neighbors]. It therefore follows that people are neighbors to us to the extent that they have the Lord in themselves; and since no two people are receptive to the Lord (that is, the goodness that comes from him) in the same way, no two people are our neighbor in the same way. With respect to the particular good they do, all the people in the heavens and all good people on earth are different. It never happens that exactly the same goodness is found in any two individuals. The goodness needs to vary so that each kind of goodness can persist independently.
However, none of us can know all these distinctions and all the consequent distinct kinds of neighbor that arise in accordance with the different ways the Lord is received-that is, the way the goodness from him is received. Not even angels can know this except in a general way, by genus and species. Therefore the Lord requires no more of people in the church than that we live by what we know.
86. The difference in people has to do with the good qualities in them. This is something every religious person should understand. Since all goodness comes from the Lord, he is our friend in the highest sense and on a level above everyone else. We get our ability to be one another’s friends from him.
So the more people have the Lord inside them, the more they are our friends. Since no two people accept the Lord (which we do by accepting goodness from him) in the same way, no two people can be our friends in the same way. Everyone in heaven and every good person on earth has different good qualities — no two people are ever exactly the same. There have to be differences so that each of us can have our own individual existence.
However, nobody, not even an angel, can know all the different ways in which people accept the Lord (that is, how they accept goodness from him). So we cannot make fine distinctions about exactly how each person is our friend; we can only get a rough idea of the general types of relationships, and of the variations in them. And all the Lord asks of religious people is that we live according to what we know.
86. The distinctions in the neighbour, which anyone who belongs to the church certainly ought to know, depend upon the good present in each individual. Because all good proceeds from the Lord, it is the Lord who is in the highest sense and in the fullest degree the neighbour, the source of good. It follows from this that anyone is the neighbour to the extent that he has the Lord with him. And because everyone receives the Lord, that is, good from Him, differently, therefore no two people are the neighbour in the same way. For all in the heavens, and all on earth who are good, differ in their goodness. There are never two whose goodness is exactly identical; it has to differ for each sort of goodness to continue in existence. But all these variations, and so all the distinctions in the neighbour, which depend upon the receiving of the Lord, that is, the receiving of good from Him, cannot be known by any person, not even by an angel, except generally, that is to say, by genus and species. Nor does the Lord demand more from one who belongs to the church than to live in accordance with what he knows.
86. The distinctions in the neighbour, with which the man of the Church ought to be well acquainted, are according to the good which is with every one. And since all good proceeds from the Lord, the Lord Himself, in the highest sense, and in a super-eminent degree, is the Neighbour from whom originates [this relation]. From this it follows, that a person is a neighbour so far as there is with him anything of the Lord; and since no one receives the Lord, that is, the good that proceeds from Him, in the same manner, therefore, no one is a neighbour in the same manner as another; for all who are in the heavens, and all who are good on earth, differ as to good. Never is there with any two persons the same and identical good; good must be various, so that each may subsist by itself. All these varieties, however, and consequently all the distinctions in the neighbour, which are according to the reception of the Lord, that is, according to the reception of good from Him, can never be known by any man, nor indeed by any angel, except in a general manner, and thus the general kinds [may be known] and the species under them; neither does the Lord require anything more from the man of the Church, except that he live according to what he is acquainted with.
86. The distinctions of neighbor, which the man of the church ought altogether to know, are according to the good which is with everyone; and because all good proceeds from the Lord, therefore the Lord is the neighbor in the highest sense and in a supereminent degree, and the origin is from Him. Hence it follows that so far as anyone has the Lord with himself, so far he is the neighbor; and because no one receives the Lord, that is, good from Him, in the same manner as another, therefore no one is the neighbor in the same manner as another. For all who are in the heavens, and all the good who are on the earths, differ in good; no two ever received a good that is altogether one and the same; it must be various, that each may subsist by itself. But all these varieties, thus all the distinctions of the neighbor, which are according to the reception of the Lord, that is, according to the reception of good from Him, can never be known by any man, nor indeed by any angel, except in general, thus their genera and species: neither does the Lord require any more of the man of the church, than to live according to what he knows.
86. Discrimina proximi, quae homo ecclesiae omnino scire debet, se habent secundum bonum, quod est apud unumquemvis; et quia omne bonum procedit a Domino, est Dominus in supremo sensu ac in supereminente gradu Proximus, a quo origo. Inde sequitur quod quantum Domini aliquis apud se habet, tantum sit proximus; et quia nullus simili modo recipit Dominum, hoc est, bonum quod ab Ipso, idcirco non unus simili modo est proximus quo alter: omnes enim qui in caelis sunt, et omnes qui boni sunt in terris, differunt bono; nusquam datur apud duos bonum prorsus unum et idem; varium erit ut unumquodvis per se subsistat. Sed omnia illa varia, ita omnia discrimina proximi, quae se habent secundum receptionem Domini, hoc est, secundum receptionem boni ab Ipso, nusquam aliquis homo, ne quidem angelus, scire potest, sed modo in communi, ita genera et horum species; nec Dominus plus ab homine ecclesiae requirit, quam ut vivat secundum id quod scit.