I honestly don't know, as I've never heard of that happening. I would think that Assyrian priests would look to be accepted into one of the Orthodox Syriac churches, for obvious reasons. I did meet an Assyrian-identifying young man in the Coptic Orthodox Church once (at the parish at which I was baptized, St. Mark's in Scottsdale, AZ.), but he was the product of an Egyptian-Iraqi marriage, not a convert from anything. I suspect he may be the world's only Assyrian named Bishoy.
Indeed, talk about opposites attracting! Although that said, not all Assyrians are members of the Church of the East, and the Coptic Orthodox Church clearly doesn’t have an issue with the Assyrian people but with the Assyrian Church of the East and the Ancient Church of the East owing to what I regard as vestigial traces of Nestorianism. The Assyrian church at least is officially not Nestorian, but Nestorius is still venerated as a confessor, but since 500 AD their Christology has been Chalcedonian since the reforms of Mar Babai the Great, and Mar Dinkha IV made further reforms to make it less Nestorian. There was one really gross Nestorian hymn composed by Mar Narsai (I find it gross, at any rate, because I really dislike Nestorian Christology, and Mar Narsai, who the Church of the East regards as the Flute of the Spirit, composed a hymn which to me embodies all that is wrong with Nestorianism, in contrast to the beautiful hymns composed by St. Jacob of Sarugh, venerated by the Syriac Orthodox Church as the Flute of the Spirit (a note for readers: this is in reaction to St. Ephraim the Syrian, who predated the Nestorian and Chalcedonian schisms and is venerated universally by all traditional churches as “The Harp of the Spirit”).
Actually St. Jacob of Sarugh’s hymn on the Eucharist, Haw Nurone, is so good that I include it in the list of hymns and creeds that represent my confession of faith (this also includes the Nicene creed, in its original Orthodox form, the original Orthodox version of Quincunque Vult, commonly called the Athanasian Creed, although written much later, but part of it is taken from an anti-Arian writing of St. Athanasius, and another part of it is taken from the 21st homily of St. Gregory Nazianzus, which is a panygeric for St. Athanasius, in which he famously declared the name of Athanasius has become synonymous with virtue), in both cases without the filioque, and also the Apostle’s Creed, because it contains an important confession of the Harrowing of Hell, the hymn Te Deum Laudamus, and the hymn Ho Monogenes, which your church uses on Good Friday, and which opens the Syriac Orthodox liturgy and follows the Second Antiphon in the Byzantine and Armenian liturgies. And I am open to additional hymns. I would include, were it not for the fact that it seems written for the specific use of the priest, the Confiteor ante Communionem sung by Coptic priests “Amen, amen, amen, I believe and confess until the last breath…”
Perhaps you might have an opinion on whether the laity could recite that. The language is reminiscent of a commonly used confiteor ante communionem of the Eastern Orthodox (the one that includes the phrase “Accept me this day O Lord as a communicant” and “for I will not betray you with a kiss, nor divulge Thy secrets to Thine enemies” and so on. For that matter, the Eastern Orthodox Paschal hymn in which our Lord is praised for “Trampling down death by death” and the Wesleyan Paschal hymn “Christ our Lord is Risen Today” both seem like they should be on the list. I tnink also the Trisagion, in both the Eastern Orthodox Trinitarian form and the Coptic Orthodox Christological form, specifically the longer Coptic form which has multiple verses in addition to the addition by St. Peter Fullo which caused so much needless controversy among Chalcedonians; its a bit reminscent of the later controversy between the Russian Old Rite Orthodox and the Nikonians over how to make the sign of the Cross, with the Old Believers making it with two fingers to denote the humanity and divinity of our Lord and the Nikonians making it with three fingers to denote the three persons of the Trinity. Both are fundamentally correct. I really dislike it when schisms happen for stupid reasons.
In the case of Anglicanism, the actual original reason the Anglican church was formed, involving Henry VIII, for a long time actually put me off of the Anglican church, which is unfortunate, because I really missed out on a lot of liturgical beauty growing up, and also I had no idea the Episcopal Church was connected with the Anglican church, but I do remember when the Continuing Anglicans took over the former Episcopal Church in Chico, California, which had been a Chinese Restaurant, and later meeting the priest of that parish when I was 12 and greatly admiring him, that church being in the Anglican Province of Christ the King. I think the Episcopal Church made a huge mistake in selling that parish, because it is a beautiful church, but fortunately it was rescued, and it was not allowed to fall into the hands of an undesirable denomination like the Unitarians, but rather remained Anglican, and ultra high church Anglican at that.
I feel that since church services ought usually to be sung (although I do like Anglican said services, and I have not experienced a Catholic low mass, but i expect the silence would be appealing, but in general, my view is that in most churches, too much of the service is read rather than sung), my statement of faith should consist primarily of hymns that are doctrinally Orthodox.
