Asymmetric Catholic

I have too many flaws to really hold myself up as a moral model, however, I think about these things and try to apply them to my life. So, in order to carry out my obligation to love, I try to think thusly: Unless the person I'm dealing with plans to use his well-being to do bad or to hurt me either physically or by other means, I will try to behave in such a manner that he will benefit or, in other words, do what's best for him. It's kind of like Covey's win-win except that I only think win-for him. I may win as well but only indirectly or cosmically. I don't have too many examples yet as I'm still practicing, but let's say my wife and I both want to see a movie that's showing twice a day and each showing will force one of us to miss something important to them. Well, I'd go to the show allowing her to preserve her event. Try it one day and report here at Asymmetric. Below is the Catholic dictionary example of love.

Follow up:

(2) Love of Neighbour

The Christian idea of brotherly love as compared with the pagan or Jewish concept has been touched upon elsewhere (see CHARITY AND CHARITIES). Briefly, its distinctive feature, and superiority as well, is to be found less in its commands, or prohibitions, or even results, than in the motive which prompts its laws and prepares its achievements. The faithful carrying out of the "new commandment" is called the criterion of true Christian discipleship (John xiii, 34 sq.), the standard by which we shall be judged (Matthew 25:34 sqq.), the best proof that we love God Himself (1 John 3:10), and the fulfilment of the whole law (Galatians 5:14), because, viewing the neighbour in God and through God, it has the same value as the love of God. The expression "to love the neighbour for the sake of God" means that we rise above the consideration of mere natural solidarity and fellow-feeling to the higher view of our common Divine adoption and heavenly heritage; in that sense only could our brotherly love be brought near to the love which Christ had for us (John 13:35), and a kind of moral identity between Christ and the neighbour (Matthew 25:40), become intelligible. From this high motive the universality of fraternal charity follows as a necessary consequence. Whosoever sees in his fellow-men, not the human peculiarities, but the God-given and God-like privileges, can no longer restrict his love to members of the family, or co-religionists, or fellow-citizens, or strangers within the borders (Leviticus 19:34), but must needs extend it, without distinction of Jew or Gentile (Romans 10:12), to all the units of the human kind, to social outcasts (Luke 10:33 sqq.), and even to enemies (Matthew 5:23 sq.). Very forcible is the lesson wherein Christ compels His hearers to recognize, in the much despised Samaritan, the true type of the neighbour, and truly new is the commandment whereby He urges us to forgive our enemies, to be reconciled with them, to assist and love them.