For all intents and purposes, the Byzantine Catholic Metropolia of Pittsburgh (aka the Ruthenian Catholics) use the Liturgy of St. John Chyrsostom, albeit in a very mandated abbreviated form when it is done in English. Whereas in some parishes, this new mandate improved the liturgy, in others it ended up cutting it back from a form that was, aside from mention of the Pope of Rome, practically identical to that which is celebrated in ACROD and some OCA parishes. As username! pointed out, there was some translation changes which ruffled more than a few feathers, most notably being the change from "...for us men and our salvation..." to "..for us and our salvation..." in an attempt to use the popular inclusive language, although it was now mandated across the entire Metropolia to not use the filioque in the Creed. Some changes were for the better (the aforementioned mandate of the use of zeon) while others were, shall we say, quite controversial.
The Metropolitan Cantor Institute also published new settings for the music which some people love and others despise. Its supporters point to the fact that the Slavonic melodies are more complete and restored (ie closer to the transcriptions in the two seminal prostopinije volumes edited by Boksai and Papp) while its detractors argue that the text has become subservient to the music (a big nono in liturgical music) which has led to inelegant and sometimes clunky hymns.
As for myself, while I did find the audible anaphora a bit odd (IMHO, it brings the liturgy to a complete stop and ruins the flow, so to speak), I wasn't a strong critic. In my particular parish, the liturgy didn't change all that much aside from the now audible presbyteral prayers. I didn't grow up with the music so the change wasn't that harsh for me, but I did think many of its detractors had a point in that some things just didn't need to be changed or the change was just a really bad one.
The main reason I decided to become Orthodox had more to do with a revelation on my part that I just plain did not accept papal supremacy as defined by Rome and therefore could not in good conscience continue to receive communion in that church. It is, however, very nice to have weekly Saturday Vespers offered in church. I do miss the prostopinije and the congregational singing in general, even the "modified" melodies, most of all. Indeed, the only thing I missed this past Lent (my first as an Orthodox catechumen) was the singing of "Preterpivy" after each service. I also miss very much many of the people, particular the babas who took me in and taught me what I know of the old language (which I love singing) in my old parish, but know that I've made the correct decision.