The theme of happiness had already been treated by ancient
philosophers. But in the new Christian world that theme emerged with difference and
peculiarities. We must pay attention to the peculiarities that in the Middle Ages, in latin
language, will be designated by two words for happiness, that is: one of this expression
was the word felicitas, what indicate prosperity and fecundity. And the other term was
the word beatitudo, that implied the possession of the absolute true, representing a a of
kind the ―eternal‖, or ―ultimate‖, or ―final‖ happiness. What assume the idea of
―perfection‖ – the church appropriated the word of greek origin makaría, eudaimonia
and materialized in beatitudo (happiness), giving it a meaning beyond the religious that
was proper to it, a meaning that was beyond Christian think. But by thinking of the
ultimate end of happiness as communion (intimate union) with a God, that new thought
of as a gift and, consequently, now conceived as the fullness of goodness. We will
defend that, according to Augustine, happiness implies a communion with what one
desires as good for oneself and for others. So the individual moves away from misery,
because, how could he be happy who lives in the face of what is temporally is
unrealizable. For the other and for himself, by himself, the wise man is that one who
recognizes his natural weakness, of his weakness. However, the disturbance of the
original order leads us to live in the face of the unrealizable, since its will is directed
only at things that are impossible and incompatible with its nature. This is the position
that defende the young Augustine. Therefore, in this work we will seek to present this
whole journey of the human towards happiness, the role that wisdom plays in the
configuration of man as an image of God in the trajectory of Augustinian thought
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