Good advice. It seems sometimes as though the Eastern Orthodox want to bring to the Mystery of the Incarnation the sort of scholasticism which the Romans bring to the question of the body and blood of Our Lord. Orthodox folk accept that we receive His body and blood, but we also accept that the 'how' is not known to us; we accept we do through His mercy.
One can quite understand, in the original context, the need to guard against the Apollonian and Nestorian heresies; anything that teaches less than the full humanity of Christ, and His full divinity, contradicts the basis soteriological premise - that was was not assumed could not be healed. One of the difficulties with the Chalcedonian expression of this truth is that it led to problems over 'two wills' - ones which the non-Chalcedonians did not have, because our Christology does not give rise to the problem.
Now, that may simply reflect my lack of reading on these matters, so I shall stop there, take Kirk's good advice - and welcome correction or elucidation from those better able to comment.
In the Risen Lord,
In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. (1 John 4:10)