Not according to Gilbert Meilaender, exposing a dangerously foolish concept which is often promulgated in distorted forms of spirituality:

“[Love for God] has sometimes been taken to obliterate the neighbor—all those people, other than God, whom we are commanded to love.  After all, if God alone satisfies the heart’s longing, we may be hard pressed to explain why a heart that rests in God should have need of any other to love…Would a Christian whose love for God was gradually growing toward perfection have, concomitantly, increasingly less need to rest any of the heart’s longing in other human beings?…C. S. Lewis writes of ‘the ruthless, sleepless, unsmiling concentration upon self which is the mark of Hell.’  If Augustine is right, it is this assertion of self, not a longing for God, that finally obliterates the other.  None of us is permitted veto power over the happiness of others in heaven, for in the presence of God there must be fullness of joy.  But Augustine can believe this without supposing that the presence of others is unimportant or adds nothing to one’s joy.  Each shares his own vision of God with others, thereby enriching the vision of all; for, as Augustine writes in the Confessions, ‘when many people rejoice together, the joy of each individual is all the richer, since each one inflames the other and the warmth spreads throughout them all’ (8.4).  Moreover, the God who draws us to himself and who is alone our sufficiency is never a tyrant who seeks to obliterate all other objects of our love.  To turn in love toward that God is to turn toward One in whom we are given others to love.  But they are—always and only—loved ‘in God’; for, apart from that location they can never truly be themselves.” (Gilbert Meilaender, The Way That Leads There: Augustinian Reflections on the Christian Life, pp. 36-45)