My guess is born Greek Catholics like born Orthodox tend not to hang out on the Internet talking about church.
You've got the majority of GCs, cradles/ethnics, who essentially are like modern Roman Riters but with a better liturgy. You've got a minority of folk, usually converts/born Roman Riters, who do what Rome wants GCs to do, be Orthodox in practice while upholding all Catholic doctrine. Then you have the tiny minority of self-styled 'Orthodox in communion with Rome' who repeat all the Orthodox anti-Roman views but stay for some reason. More like Protestants who happen to agree with the Orthodox than good Orthodox or good Catholics.
I like Deacon Lance's profession of faith: fits the second category.
The two insights/takeaways I get from 20 years of being around this tradition are the appeal of a local, ethnic/family-based (ethnicity/church as big family, but small parish like a family) grassroots traditionalism (which includes Deacon Lance's 'papal minimalism': the authority of custom, not micromanagement from the top), which you can find a form of among GCs (it's like the '50s but that seems more natural there, because it never went away, than at a Roman Rite traditionalist chapel, a conscious re-enactment; ethnic OCA and ACROD parishes are a lot like that), and Leonid Ouspensky's view of icons as something like a sacramental presence.
Re: some Orthodox only seeing icons in church, of course. Not everybody is churchy.
Many here know my line: rite controls what you do in church. Devotion at home is freestyle: pray any way you like and venerate anybody you want.
I wouldn't call a born Roman Riter going to a GC church and/or doing Byzantine Rite practices at home a LARPer if he's not a theological liberal.