Italy in the Middle Ages in the context of "Republic of Florence"

Scholasticism was a medieval European philosophical movement or methodology that was the predominant education in Europe from about 1100 to 1700. It is known for employing logically precise analyses and reconciling classical philosophy and Catholic Christianity.

The Scholastics, also known as Schoolmen, used dialectical reasoning predicated upon Aristotelianism and the Ten Categories. Scholasticism emerged within the monastic schools that translated medieval Judeo-Islamic philosophies, and "rediscovered" the collected works of Aristotle. Endeavoring to harmonize Aristotle's metaphysics and Latin Catholic theology, these monastic schools became the basis of the earliest European medieval universities, and thus became the bedrock for the development of modern science and philosophy in the Western world. The rise of scholasticism was closely associated with these schools that flourished in Italy, France, Portugal, Spain and England.

The maritime republics (Italian: repubbliche marinare), also called merchant republics (Italian: repubbliche mercantili), were Italian thalassocratic port cities which, starting from the Middle Ages, enjoyed political autonomy and economic prosperity brought about by their maritime activities. The term, coined during the 19th century, generally refers to four Italian cities, whose coats of arms have been shown since 1947 on the flags of the Italian Navy and the Italian Merchant Navy: Amalfi, Genoa, Pisa, and Venice. In addition to the four best known cities, Ancona, Gaeta, Noli, and, in Dalmatia, Ragusa, are also considered maritime republics; in certain historical periods, they had no secondary importance compared to some of the better known cities.

Uniformly scattered across the Italian peninsula, the maritime republics were important not only for the history of navigation and commerce: in addition to precious goods otherwise unobtainable in Europe, new artistic ideas and news concerning distant countries also spread. From the 10th century, they built fleets of ships both for their own protection and to support extensive trade networks across the Mediterranean, giving them an essential role in reestablishing contacts between Europe, Asia, and Africa, which had been interrupted during the early Middle Ages. They also had an essential role in the Crusades and produced renowned explorers and navigators such as Marco Polo and Christopher Columbus.

Medieval communes in the European Middle Ages had sworn allegiances of mutual defense (both physical defense and of traditional freedoms) among the citizens of a town or city. These took many forms and varied widely in organization and makeup.

Communes are first recorded in the late 11th and early 12th centuries, thereafter becoming a widespread phenomenon. They had greater development in central-northern Italy, where they became city-states based on partial democracy. At the same time in Germany they became free cities, independent from local nobility.

The Gonfalonier (Italian: Gonfaloniere) was the holder of a highly prestigious communal office in medieval and Renaissance Italy, notably in Florence and the Papal States. The name derives from gonfalone (English: "gonfalon"), the term used for the banners of such communes.

The title originated from Florence in the 1250s. The holders were known as the head of the militia. A similar office known as Gonfaloniere of Justice (Gonfaloniere di Giustizia) was made to protect the interests of the people. They became part of the city's government, or Signoria.

The Donation of Pepin, or Donation of Pippin, was the transfer of Frankish territory in central Italy to Pope Stephen II made by Pepin the Short, King of the Franks, in 756. Credited with "effectively establishing the temporal authority of the papacy," the Donation took place amid the Byzantine Empire's decline in Italy and marked both "an important moment in the papal–Carolingian alliance" and an "important step" in the formation of the Papal States. With the fall of the imperial capital in Italy, Ravenna, to Aistulf, King of the Lombards in 751, "any semblance of imperial protection for Rome" had evaporated and the pope, who had technically been a Byzantine subject to this point, turned to Pepin for assistance. Pepin invaded Italy and, following an initial victory in 755, he decisively "defeated Aistulf and imposed a peace on him" in 756.

Pepin had promised Italian lands to Stephen II at a meeting in Quierzy, France in April 754. While this earlier promise is "often identified as the Donation," it may have been only verbal and "does not exist in written form." Papal accounts of the 754 promise state that Pepin "granted the pope the exarchate, including Ravenna, and the Roman duchy." In 756, the "Confession of St. Peter," a document listing the cities involved in the Donation, was "placed on the altar of Old St. Peter’s Basilica in Rome" along with "keys of the cities and territories in central Italy." The Confession document was created "following Pippin’s second invasion of Italy to assist the pope." After his initial invasion in 755, Pepin concluded the First Peace of Pavia, but Aistulf "refused to abide by" this agreement and attacked Rome. Pepin then defeated Aistulf again, imposing "heavy penalties" with the Second Peace of Pavia in 756.

The Byzantine Iconoclasm (Ancient Greek: Εἰκονομαχία, romanized: Eikonomachía, lit. 'image struggle', 'war on icons') are two periods in the history of the Byzantine Empire when the use of religious images or icons was opposed by religious and imperial authorities within the Ecumenical Patriarchate (at the time still comprising the Roman-Latin and the Eastern-Orthodox traditions) and the temporal imperial hierarchy. The First Iconoclasm, as it is sometimes called, occurred between about 726 and 787, while the Second Iconoclasm occurred between 814 and 842. According to the traditional view, Byzantine Iconoclasm was started by a ban on religious images promulgated by the Byzantine Emperor Leo III the Isaurian, and continued under his successors. It was accompanied by widespread destruction of religious images and persecution of supporters of the veneration of images. The Papacy remained firmly in support of the use of religious images throughout the period, and the whole episode widened the growing divergence between the Byzantine and Carolingian traditions in what was still a unified European Church, as well as facilitating the reduction or removal of Byzantine political control over parts of the Italian Peninsula.

Iconoclasm is the deliberate destruction within a culture of the culture's own religious images and other symbols or monuments, usually for religious or political motives. People who engage in or support iconoclasm are called iconoclasts, Greek for 'breakers of icons' (εἰκονοκλάσται), a term that has come to be applied figuratively to any person who breaks or disdains established dogmata or conventions. Conversely, people who revere or venerate religious images are derisively called "iconolaters" (εἰκονολάτρες). They are normally known as "iconodules" (εἰκονόδουλοι), or "iconophiles" (εἰκονόφιλοι). These terms were, however, not a part of the Byzantine debate over images. They have been brought into common usage by modern historians (from the seventeenth century) and their application to Byzantium increased considerably in the late twentieth century. The Byzantine term for the debate over religious imagery, iconomachy, means "struggle over images" or "image struggle". Some sources also say that the Iconoclasts were against intercession to the saints and denied the usage of relics; however, it is disputed.