A while back, William Lane Craig said:
It seems you’re not familiar with my proposed neo-Apollinarian Christology in Philosophical Foundations for a Christian Worldview. It was crafted precisely because I think the usual model tends to Nestorianism for the reasons you mention. On the traditional model the human soul of Christ is not a person, which I find baffling. On my model the Logos, the Second Person of the Trinity, is the soul of Jesus Christ. By taking on a human body the Logos completed the human nature of Christ, making him a body/soul composite. So Christ has two complete natures, divine and human.
i) Craig's priorities are strange. Why does he suppose Nestorianism is worse than Apollinarianism? I think Apollinarianism is just as bad as Arianism (or Tuggy's "humanitarian unitarianism"). Nestorianism at least has the merit of preserving the two essential ingredients of the Incarnation. A Christological model that preserves both relata (divine nature, human nature) that comprise the relation, but has a deficient view of how they are interrelated, is significantly better than a Christological model that denies one relatum or the other relatum that jointly comprise the relation. Arianism and Apollinarianism represent opposing extremes. Both deny the Incarnation in opposite ways. One denies the true humanity while the other denies the true divinity.
Many Christians, including theologians, have a muddled view of the hypostatic union. That's because there's a mysterious element to the Incarnation. The real problem is when people deny the raw ingredients which feed into a biblical Christology.
ii) In addition, I think that just as an orthodox Triadology will have a somewhat tritheistic appearance, an orthodox Christology will have a somewhat Nestorian appearance.
iii) In a sense, a Christian physicalist could make Apollinarianism orthodox since, on that view, the brain produces the mind, so that would combine a full divine nature with a divine human nature. A human body includes a brain that produces a human mind. And that would be in combination with the divine Son.
Of course, that simply relocates and parallels the complications of a substance dualistic Christology:
human body+human (incorporeal) soul+divine Son