The same happened in Romania: Greek Catholics became Orthodox overnight (after the Alba Iulia "synod") with their clergy accepted as clergy without anything being added. So, no chrismations, re-ordinations, just a profession of faith for the clergy.
This is part of what is different between the 'facts' and stanley123's version.
And the same occurred within the context of ACROD and the early Metropolia.
It should be noted that transfers of congregations between Greek Catholicism and Orthodoxy among the Ruthenian congregations, particularly as stated by Stanley several posts above, can be divided between the period prior to and following the establishment of the Eparchy of Pittsburgh and the appointment of Basil Takach as Bishop of the Ruthenian Greek Catholics. If my memory is correct, I believe that most of the cases cited by Stanley were either pre-Bishop Takach, situations where no Greek Catholic loyalists were willing to object or where the state granted charters were clear that the parishes were not intended to be Greek Catholic united with Rome.
While it is true that there were situations where no litigation occurred, such as St. Michael's in Rankin or St. John's in East Pittsburgh, those churches were likely chartered as independent Christian organizations without prerogatives from an Eparch or an Ordinary Bishop united with Rome. In the situations post- Bishop Takach, litigation was the strategy to bring recalcitrant congregations back into the fold. Often the mere threat of litigation was sufficient to either stop the talk of leaving or to force those who were determined to leave to simply do that and build a new church.
It was not uncommon in those early days for a parish to hire or fire a pastor and the 'affiliation' of the particular parish had much to do whether the pastor was Orthodox or Greek Catholic. Likewise,some priests were known to change 'teams' in those days with some frequency, depending on the opportunity. Hence Rome sent Bishop Basil Takach to America to 'regularize' things. We know how that worked out. One also must remember that Orthodoxy was in a state of some chaos in America following the Russian Revolution throughout this period.
For example, the congregations of these parishes were founded as new Orthodox parishes, having been forced to leave their prior churches:
St. Michael's, Freeland, PA
St. Nicholas, Scranton, PA
St. Mary's, Endicott, NY
St. Nicholas, Elizabeth, NJ
St. Mary's Bayonne, NJ
Most of these parishes ultimately were smaller that the Greek Catholic ones which they sprang from. It was difficult to leave a building which your sweat and equity built and in which you were married, baptized etc...and the timing, during the great depression, made such decisions all the more difficult.
These parishes were either as large, or larger than the parish which remained Greek Catholic:
St. John's, Bridgeport, Ct. (after lengthy and failed litigation. St. John's Greek Catholic Church, where Bishop Orestes Chornock was pastor for 35 years before the split, was one of the few founded with the consent of the Latin Ordinary which makes it unusual.) The Orthodox St. John's later split two more times over internal Orthodox disputes. (St. John's BCC in Trumball, CT remains having relocated from Arctic St. in Bridgeport in the 1970's.)There are four parishes in the Bridgeport area all named after St. John the Baptist which come from the mother church of St. John's.
Christ the Saviour Cathedral, Johnstown , PA (St. Mary's BCC remains in Cambria City.)
St. George's, Taylor, PA (Much smaller BCC parishes remain in Taylor and Old Forge, PA)
St. Nicholas, Homestead, PA (after failed litigation, parts of which persisted into the 1970's from St. John's BCC in Homestead. Of course, the mother Church there was St. John's, the original BCC Cathedral Church which relocated to Munhall, PA in the 1970's.)
Holy Ghost, Phoenixville, PA. (St. Michael's BCC in Pottstown)
Only a few won their court cases in the pre-1950 era and became Orthodox congregations. The most prominent of those were:
St. Michael's, Binghamton, NY
St. John's, Perth Amboy, NJ
It should be noted that in both of those situations, a significant portion of their congregations left to build new, clearly Greek Catholic parishes in the community. (St. Nicholas in Perth Amboy and Holy Spirit in Binghamton.)
St. John Chrysostom BCC Church in Ruska Dolina (Pittsburgh) was one of the more prominent Greek Catholic Churches which suffered major and lengthy litigation (again into the 1980's I believe) where no Orthodox counterpart of note emerged.
These are only a few that come to my mind this morning, but all of these communities suffered greatly as a result of the early 20th century pressures to Latinize the Greek Catholics and assimilate them into American Roman Catholicism.
It can fairly be said that had the courageous priests and faithful of these communities not stood their ground when they did - and whether they became Orthodox or stayed Greek Catholic, their actions in standing up to Rome and saying 'NO' likely preserved the Greek Catholics here to the extent they remain today and allowed others to become fully Orthodox.