Royal House of Ghassan partners with MedGlobal for Medical mission to Lebanon and Iraq


The Royal House of Ghassan, in Consultative Status with the United Nations since 2016, has signed today a joint venture agreement with MedGlobal, a NGO founded in 2017 by doctors experienced in emergency service to address the health needs of the most vulnerable across the world, whether impacted by natural disaster, displacement due to conflict, disease outbreak, poverty, or insufficient healthcare.

The scope of the joint venture is two medical missions to treat patients in need in Lebanon and Iraq: 25 physicians ( Cardiac, Surgical and Medical teams from the best hospitals in USA) to Lebanon ( April 5-12 to Beirut and Shtura/Mid Bekaa valley) and to Kurdistan Iraq ( April 5-19) 12 physicians from the US and South Africa to Dahouk and surrounding IDP camps to serve Yazidi, Christian, Muslim and Kurdish patients.

More about MedGlobal HERE

More about The Royal House of Ghassan HERE




“The Christian Kings of the Middle East” – new documentary released


The general public has no idea that the Middle East had a long reigning mighty Christian dynasty that flourished until very recently.
The Ghassanid Kings ruled several Middle Eastern regions, from 220 CE until the mid 18th century, a duration of over 1500 years. As the oldest active Christian Royal House in the world, they ruled over the largest territory for the longest period; more than any other Arab Dynasty.
The Ghassanid Kings’ lawful heirs are the Sheikhs El Chemor of Lebanon. Many were forced to move to the Americas and change their last names after being persecuted by the Ottoman Empire. But many never stopped using their titles and have recently been internationally recognized.
The Christian Kings of the Middle East“, a feature length documentary, is part of the “One Voice for Christians” initiative by the Royal House of Ghassan, in Special Consultative Status with the United Nations, whose purpose is to raise awareness not only about the family’s history, but especially regarding the imminent extinction and exodus of Christianity in the Middle East.
The upcoming documentary “The Invisible People” is currently in production and will seek to explore the past, present and future of Christianity in the Middle East.
To support this project and our ongoing efforts to help raise awareness for the plight of Christianity make your tax deductible donation HERE:

More information about the Royal House of Ghassan HERE

More information about the “One Voice for Christians” initiative HERE

“One Voice for Christians” releases its first video teaser

Christianity is bond to completely disappear in the Middle East in less than 20 years if nothing is done NOW! The initiative “One Voice for Christians” is not just another organization to protect Christians in the Middle East but the creation of an international multimedia platform to channel and to amplify the voices of all Christian denominations present in the Middle East and also all organizations working for the cause all over the world. Through the production of high quality documentaries, interviews, lectures and events we will gather all available information on the subject and together we will end this ongoing tragedy!

The initiative from the Royal House of Ghassan (a certified charity/non-profit accredited by the United Nations since 2016) will last as long as Christianity’s existence  is threatened in the Middle East and its success depends on donations.

You can help donating any amount at the GoFundMe page HERE



HRH Prince Gharios El Chemor appointed as member of honor of the Balear Institute of History from Spain

HRH Prince Gharios El Chemor of Ghassan Al-Numan VIII was recently appointed as “Member of Honor” of the Balear Institute of History, a traditional organization established in the Kingdom of Spain. The institute’s president is His Excellency Dr. Jaime de Ferra y Gisbert, a “Gentleman of His Holiness“. The Papal title, that refers to a lay servant to the Pope, serving in the Apostolic Palace near St. Peter’s Basilica in ceremonial positions, such as escorting dignitaries during state visits and other important occasions. The position is a successor to the earlier position of papal chamberlain, that existed prior to 1968. To be appointed is an honor.


The peculiar Middle Eastern sense of history

All the 7th century events are very vivid in the minds of the Middle Easterners, something inconceivable in the Westerners minds. Noteworthy, the Battle of Al-Qadisiyya (637 CE), constantly cited by both sides of the Iran-Iraq in the 1980’s  

For a westerner, talking about a dynasty from the 7th century might sound absurd and outdated. In the western world, in our day and age, if we mention something from 300 years ago, we’re talking about “ancient history”. However, in the East, especially in the Middle East, the sense of history and its current relevancy is acutely diverse. The very sense of time lapse related to history is different.

According to philosopher Friedrich Nietzsche, a man (and therefore a whole nation or people) can see, experience and use history in three distinct ways. If a man who wants to create greatness uses the past, he seizes upon it for himself by means of monumental history; in contrast, one who is habituated by tradition and custom insists on cultivating the past as an antiquarian historian; and only one whose breast is oppressed by a present need and who wants to cast off his load at any price has a need for critical history, i.e., history which tries and passes judgment.

Several scholars agree that, by Nietzsche’s definition, the Arab people are totally oriented by what he calls “antiquarian history”.

That fact is broadly known in the academic circles but unknown for the general public. One of the world’s leading experts in the Middle East, Professor Bernard Lewis FBA, Professor Emeritus of Near Eastern Studies at Princeton University, speaks frequently about the matter in his books and lectures.

Even the concepts of history and identity require a redefinition for the Westerner trying to understand the contemporary Middle East.
In current American usage, the phrase ‘that’s history’ is commonly used to dismiss something unimportant, of no relevance to current concerns, and despite an immense investment in the teaching and writing of history, the general level of historical knowledge in our society is abysmally low. The Muslim peoples [and all the Arabs], like everyone else in the world, are shaped by their history, but unlike some others, they’re keenly aware of it. Their awareness dates however from the advent of Islam, with perhaps some minimum references to Pre-Islamic times, necessary to explain historical allusions in the Qur’an and in the early Islamic traditions and chronicles.” (“The crisis of Islam – Holy war and unholy terror”, Bernard Lewis, 2003, p.xviii-xix)

From that citation, we can easily conclude, that what happened in the sixth and seventh centuries, keep being amazingly ‘fresh’ for the Arabs all over the Middle East. Everything from that period is very current and relevant.
All the 7th century events are very vivid in the minds of the Middle Easterners. Like the Battle of Al-Qadisiyya (637 A.D.) was constantly cited by both sides of the Iran-Iraq war in the 1980’s.

References to early, even to ancient history are common-place in public discourse. In the 1980’s, during the Iran-Iraq war, for instance, both sides waged massive propaganda campaigns that frequently evoked events and personalities dating back as far as the seventh century, to the battles of Qadisiyya (637 C.E.) and Karbala (680 C.E.).” (“The crisis of Islam – Holy war and unholy terror”, Bernard Lewis, 2003, p.xxiii)

A very good proof of that is the adoption of the Sharia (Islamic) Law, shaped and used in those times and today with the very same importance and usage.

Islamic history, for Muslims, has an important religious and also legal significance, since it reflects the work of God’s purpose for His community – those that accept the teachings of Islam and obey its law.” (“The crisis of Islam– Holy war and unholy terror”, Bernard Lewis, 2003, p.xviii-xix)

Outside the few developed metropolis, the great majority of the Arab people still live in the very same way as, at least, a thousand years ago.

Rather than living in the present with their eyes turned toward the future, the Arabs lived in an illusory museum of petrified images of their past, a past that, in their presumption of its immortality, was in actuality absurd.” (“Egypt, Islam, and the Arabs: The Search for Egyptian Nationhood, 1900-1930”, Israel Gershoni, James P. Jankowski, 1987, p.108)

The Arab sense of history, they [Egyptian intellectuals] claimed, did not see its purpose as one of advancing the present through an understanding of the past. Rather, it tended to embalm and mummify the present in the image of the past. Rather than harnessing and using the past for the sake of the present, the Arab approach buried the present in the sarcophagus of the past.” (Ibid.,p.109)

For the Arabs, the study of the past was not a means of creating a better present and future; instead the present and future were perceived merely as an extension and continuation of the past.” (Ibid.)

The very same cultural and social behavior as well the code of etiquette and manners. Also, the usage of outfits both ethnic and religious had changed very little from those centuries.

Even in the 21st century, Arab outfits are almost the very same as the ones in the 7th century

It was in modern Psychology that [Arab scholar Salama] Musa found the explanation for the inner drive behind the anti-historical, petrified Arab sense of history. In his view, the Arabs were attempting to ‘flee’ their dismal present through their addiction to the presumably more perfectly era of salaf [forefathers]. The constantly changing realities of the modern world which the Arab personality by its very nature was not adapted to, was replaced by the ‘fortified shelter’ of a more glorious and more perfect past.” (Ibid.)

Noteworthy, the Muslim rulers of today claim direct descent from the Prophet Mohammad (i.e. Hashemite Family of Jordan and Alaouite Family of Morocco). Hence, the sense of what could be called in the West of “Ancient Genealogy” is not considerate as such by the Arabs.

“Caliph ‘Umar [6th and 7th Centuries] is quoted saying to the Arabs, “Learn your genealogies, and do not be like the local peasants who, when they are asked who they are, reply: I am from ‘such-and-such place.’” (“The crisis of Islam– Holy war and unholy terror”, Bernard Lewis, 2003, p.xxi)

Also is worthy to mention, that Arabs have no sense of country as a nation as we have in the West.

“…because Arabs simply did not think in terms of combined ethnic and territorial identity.” (“The crisis of Islam– Holy war and unholy terror”, Bernard Lewis, 2003, p.xxi)

So, in other words, until very recently, in the Arabs’ minds there was only one great nation, the Islamic nation. By implication, all the Arabs, should be Muslims. That’s perfectly understandable because the countries we see today in the Middle East are simply recent European creations and its frontiers drawn mostly by British and French bureaucrats. There’s no historical legitimacy, fact that it’s constantly debated in today’s societies in the region.

We can also understand that, regardless of all the time that had passed, all the different dynasties that ruled the region, it’s common (and legal) understanding that the land was inhabited and ruled before by non-Muslims and it was taken away from them by the religious authority invested in the Muslims by God. The Muslims have been dwelling and ruling the land ever since.

In the early centuries of the Muslim era, the Islamic community was one state under one ruler. Even after that community split up into many states, the ideal of a simple Islamic polity persisted.” (“The crisis of Islam– Holy war and unholy terror”, Bernard Lewis, 2003, p.xxi)

All the other detail and minutiae, historically and legally regarded as important by Westerners are simply not valid in the eyes of Muslim Arabs, especially any claim that non-Muslims may had or have

“The Arab’s sense of history is not stretched out on a time line; rather, it is focused on the occurrence of clusters of important events.” (Saudi Arabia: a kingdom in transition, Abdulaziz I. Al-Sweel/Saudi Arabia – Mulḥaqīyah al-Thaqāfīyah/U.S., 1993, p. 87)


“The classical Arabic historians tell us that in the year 20 of the Muslim era, corresponding to 641 C.E., the Caliph ‘Umar decreed that Jews and Christians should be removed from all but the southern and eastern fringes of Arabia, in fulfillment of an injunction of the Prophet uttered on his deathbed: “Let there not be two religions in Arabia.” (“The crisis of Islam– Holy war and unholy terror”, Bernard Lewis, 2003, p.xxix)

The consequences of that can be seen and felt even today.

The expulsion was in due course completed, and from then until now the Holy Land of the Hijaz has been forbidden territory for non-Muslims. According to the school of Islamic jurisprudence accepted by the Saudi state and by Usama bin Ladin [Osama Bin Laden] and his followers, for a non-Muslim even to set foot on the sacred soil is a major offense. In the rest of the kingdom [of Saudi Arabia], non-Muslims, while admitted as temporary visitors, were not permitted to establish residence or practice their religions. The Red Sea port of Jedda for long served as a kind of religious quarantine area, in which foreign diplomatic, consular, and commercial representatives were allowed to live on a strictly temporary basis.” (“The crisis of Islam– Holy war and unholy terror”, Bernard Lewis, 2003,

“Their presence [foreigners non-Muslims, especially Americans], still seen by many as a desecration, may help to explain the growing mood of resentment.” (Ibid.)

Once more, capital evidence that there’s no difference for Arabs regarding the lapse of time in history; a fourteen centuries old decree, is still in force today.

Another good example of that is the whole legacy of the Christian Arabs. Even the term is new. May be one of the reasons that Christian-Arabs never had a voice is because they were never seen by the Muslims as such, but as “Greeks” or “Romans” or by the famous pejorative “infidels” or “unbelievers”. You either have Christians (regardless of ethnicity) or Arabs, in their minds by implication; an Arab is a synonym of a Muslim. Everything belonging to the Christian Arabs was outlawed.

The history of non-Muslim states and peoples conveys no such message and is therefore without value or interest. Even in countries of ancient civilization like those of the Middle East, the knowledge of pagan [in this case, non-Muslim] history – of their own ancestors, whose monuments and inscriptions lay around them – was minimal. The ancient languages and scripts were forgotten, the ancient records buried, until they were recovered and deciphered in modern times by inquisitive Western archeologists and philologists.” (“The crisis of Islam– Holy war and unholy terror”, Bernard Lewis, 2003, p.xix)

In Muslim tradition, the world is divided into two houses: the House of Islam (Dar al-Islam), in which Muslim governments rule and Muslim law prevails; and the House of War (Dar al-Harb), the rest of the world, still inhabited and, more important, ruled by infidels. The presumption is that the duty of jihad will continue, interrupted only by truces, until all the world either adopts the Muslim faith or submits to Muslim rule. Those who fight in the jihad qualify for rewards in both worlds – booty in this one, paradise in the next.” (“The crisis of Islam– Holy war and unholy terror”, Bernard Lewis, 2003, p.31-32)


[according to] Arthur Jeffrey (1942):
The classical works on jurisprudence define it [jihad] quite badly as ‘the religious duty of spreading Islam by force of arms’ and lay down five propositions concerning it:
* It is a duty because such war was ordered by the Prophet
* It must continue until the whole world is under the domination of Islam
* The sovereign must be at the head of it and direct it – not some upstart, self-appointed leader 
* The offer of Islam or Dhimmi status [second class citizenship for non-Muslims] must be made before the attack is launched
* Any Muslim who dies fighting on Jihad is a “shahid” (martyr) and as such is assured of Paradise will have particular privileges.” (“The Legacy of Jihad – Islamic Holy War and the Fate of non-Muslims”, Andrew G. Boston, MD, 2008, p. 95)

We also have to understand that, although there were some times of relative peace between Muslims and Christians, the latter were never considered to be equals by Islamic rulers. Even in times of truce and when collaboration flourished between both religions, the Christians were always considered second class citizens and although their religious practice could be relatively free, they always had to pay the tax (Jiyza) and even the absurd of paying differentiated prices in goods and services. There was a lowest price for Muslims, an intermediary for Jews and the higher price for Christians.

The renowned Ottomanist Roderick Davison has observed that under the Shari’a (Islamic Holy Law) the ‘infidel gavours [‘dhimmis’, ‘rayas’]’ were permanently relegated to a status of ‘inferiority’ and subjected to a ‘contemptuous half-toleration”. Davison further maintain that this contempt emanated from ‘an innate attitude of superiority’, and was driven by an ‘innate Muslim feeling’.” (“The Legacy of Jihad – Islamic Holy War and the Fate of non-Muslims”, Andrew G. Boston, MD, 2008, p.521)

There are Sharia Law Courts today all over the Middle East and even other non-Muslim countries. The rule of law is based upon the 7th century jurisprudence 

By all the above, it’s also easy to conclude that in the Arabs minds, there are only two historical periods: before Islam and after Islam. For Christians, the division of history in “before Christ” and “after Christ” is symbolic and subdivided in hundreds of other periods. And although Christians try to follow or even imitate Jesus, He stands in “ancient history” and albeit many religious leaders try to bring His teachings to our times it’s imprinted in Christian’s minds the words “at that time” as it was something holy but far away from our reality.

There’s a theological reason for that. Christians believe that the Bible was “inspired” by God. Muslims believe that the Quran is the word of God “ipsis literis, ipsis verbis” i.e. word by word, dictated to the Prophet Mohammad, therefore, it’s immutable.

For the West, the separation of church and State is a reality. For Arabs, it’s a sacrilege. Islam was conceived to be a political regime, not only a code of spiritual beliefs as Christianity or other religions. For Muslims, there’s no other identity but the Muslim. Everything else is secondary, even the modern phenomena called nationalism.

In the 1950’s and 1960’s, with the Pan-Arabism movement, a secular alternative was tried and with that a considerable degree of modernization for the Middle East. However, with the advent of the Six-day war of 1967 and the Arab coalition’s defeat against Israel, the modernization was seen as a sacrilege and almost completely abandoned creating even a setback with more severe and radical religious allusions reinforcing the hatred against the West. It was clear at the time that, any tentative of abandoning the ‘old ways’ wouldn’t work and the real solace and source of so many past glories should come back to power. That just reinforced the sense of “antiquarian history” of the Arabs.

In conclusion, the Arab sense of time related to history, because of Islamic influence, is completely different from the Western. All the events of the 7th century are very alive for the Arabs as the WWII events are for the West. If for westerners, 300 years is a lot of time, for Arabs is just “yesterday”.

Ghassanids, the Great Sultans of medieval Yemen

rasulid map

The Rasulid Sultans ruled part of today’s Yemen and Saudi Arabia from 1229 until 1454 CE.  The Rasulids descended from the eponymous Rasul a.k.a. Muhammad ibn Harun Al-Ghassani (“The Ghassanid” in Arabic). As personally claimed by the Sultans themselves and recognized by the great majority of Arab historians (and by the unanimous opinion of the Yemenite historians, he descended from the last Ghassanid king Jabalah VI ibn Al-Aiham.

Rasulid sultans

According to Professor Irfan Shahîd, it would make no sense for the Rasulid Sultans (Muslims) to claim descent from the last Christian Ghassanid ruler since it was known that the King Jabalah VI had refused to convert to Islam in his famous meeting with Caliph Omar?

“… the Rasulids themselves were aware of their Ghassanid descent and were proud of it.” The Islamic World: From Classical to Modern Times (Essays in Honor of Bernard Lewis) pp.332

List of Rasulid Sultans:

al-Mansur Umar I (ar) ruled 1229–1249 CE
al-Muzaffar Yusuf I (ar) ruled 1249–1295 CE
al-Ashraf Umar II (ar) ruled 1295–1296 CE
al-Mu’ayyad Da’ud ruled 1296–1322 CE
al-Mujahid Ali ruled 1322–1363 CE
al-Afdal al-Abbas ruled 1363–1377 CE
al-Ashraf Isma’il I ruled 1377–1400 CE
an-Nasir Ahmad ruled 1400–1424 CE
al-Mansur Abdullah ruled 1424–1427 CE
al-Ashraf Isma’il II ruled 1427–1428 CE
az-Zahir Yahya ruled 1428–1439 CE
al-Ashraf Isma’il III ruled 1439–1441 CE
al-Muzaffar Yusuf II ruled 1441–1454 CE
al-Afdal Muhammad ruled 1442 CE
an-Nasir Ahmad ruled 1442 CE
al-Mu’ayyad Husayn ruled 1451–1454 CE
al-Mas’ud Abu al-Qasim ruled 1443–1454 CE

It’s important to point that although the Rasulid Sultans were direct descendants from the last Ghassanid King Jabalah VI – as the Sheikhs El Chemorthey could never claim the Ghassanid titles due to a law imposed by Ghassanid kings in the 6th century CE of the Royal Family having to be necessarily Christian.

It’s also noteworthy that so many rulers descended from Ghassanid King Jabalah VI like:

Roman (Byzantine) Emperors of the Phocid Dynasty (802-813 CE)
Ceasars and Masters of the Island of Rhodes (1203-1250 CE)
Sultans of Rasul (1229-1454 CE)
Sheikhs of Akoura (1211-1633 CE)
Sheikhs of Zgharta-Zawyie (1641-1747 CE)

More about the Ghassanid Dynasty HERE


Prince Gharios El Chemor participates of the 74th Lebanese Independence Day in Los Angeles


archbishop boutros Mattar maruni
HIRH Prince Gharios El Chemor with His Excellency Msgr. Boulos Matar, the Maronite Archbishop of Beirut   


On Monday, November 20th, HIRH Prince Gharios El Chemor  has participated of the celebrations of the 74th Independence Day of the Republic of Lebanon at the ballroom of the Beverly Hilton Hotel, invited by His Excellency Ambassador Hon. Johnny Ibrahim, the Lebanese Consul General of Los Angeles. There, Prince Gharios El Chemor had met His Excellency Msgr. Boulos Youssef Matar, the Maronite Archbishop of Beirut who has immediately manifested the knowledge of the El Chemor/Gharios family and its history.

Coptic Bishop Angaelos receives the Order of Saint Michael Archangel in London

His Grace Bishop Angaelos receiving the Order from HIRH Prince Gharios El Chemor  

During his last trip to London, HIRH Prince Gharios El Chemor has bestowed upon the His Grace Bishop Angaelos, the General Bishop of the Coptic Orthodox Church for the United Kingdom, the rank of knight commander of the Order of Saint Michael Archangel. 

His Grace is widely recognized for his extensive advocacy work. As a result he was conferred with the honor of Officer of the Most Excellent Order of the British Empire by Her Majesty The Queen, for ‘Services to International Religious Freedom’. He has also been conferred with the Lambeth Cross for Ecumenism by the Archbishop of Canterbury, and the Coventry Cross of Nails for Reconciliation. With a pastoral ministry spanning two decades, Bishop Angaelos also specializes in youth ministry and travels extensively around the world to speak at youth conferences and conventions.

More about His Grace Bishop Angaelos:

More about the Order of Saint Michael Archangel:

Prince Gharios El Chemor attends Coptic Orthodox service in London

HIRH Prince Gharios El Chemor with His Grace Bishop Angaelos

Last Tuesday, HIRH Prince Gharios El Chemor of Ghassan has attended the annual Nayrouz service at St Margaret’s Church (Westminster’s) in London invited by His Grace Bishop Angaelos, the General Bishop of the Coptic Orthodox Church in the United Kingdom.

Nayrouz or Neyrouz is a feast when martyrs and confessors are commemorated within the Coptic Orthodox Church. The Feast of Neyrouz also marks the first day of the Coptic year.

Joining members of the Coptic community at the service were international royalty, members of the House of Lords, the Office of the Prime Minister, House of Commons, the Foreign Commonwealth Office, the Diplomatic Corps, the Home Office, humanitarian and advocacy organisations, and various ecumenical, and inter-religious guests. Also, several bishops and priests from different denominations have helped Bishop Anagelos to celebrate the service.

Messages from Her Majesty The Queen, His Royal Highness The Prince of Wales, the Prime Minister and the Archbishop of Canterbury, were read.

Addresses were also delivered by Rabbi Jonathan Wittenberg, The Lord Alton of Liverpool, The Lord Bourne of Aberystwyth, Parliamentary Under Secretary of State for Communities and Parliamentary Under Secretary of State for Wales and The Right Honourable Alistair Burt MP, Minister of State for the Middle East and North Africa at the Foreign & Commonwealth Office, and Minister of State for International Development.

Prince Gharios El Chemor at the “prima fila” (VIP row) at Westminster (St Margaret’s Church) in London



More about the event at


HRH Prince Gharios El Chemor visits Cardinal Koch in Rome

His Eminence Cardinal Koch receiving the medals of the Order of Saint Michael Archangel from HRH Prince Gharios El Chemor

Last Tuesday, August 22nd 2017, HRH Prince Gharios El Chemor had visited His Eminence Cardinal Kurt Koch in Rome.

Since 2010, His Eminence is the president of the Pontifical Council for Promoting Christian Unity. The Pontifical Council is a very important dicastery of the Roman Curia being responsible for the Ecumenical dialogue of the Catholic Church with all the other Christian denominations in the world as all of the Autocephalous Orthodox Churches, all of the Protestant denominations, etc.  Cardinal Koch is also a member of the Congregation for the Oriental Churches and the Pontifical Council for Interreligious Dialogue. On November 30th 2013, Pope Francis named Cardinal Koch a Member of the Congregation for Catholic Education. He was also appointed a member of the Congregation for Bishops