Well, not quite, because the ancient faith of Ephesus and Chalcedon, contra Nestorius and Eutyches is that God the Son became fully God and fully man without change, confusion, separation or division. The incarnation therefore does not constitute a change in the divine essence.
However, the same Ephesian and Chalcedonian theology, as advanced by the non-Chalcedonian (but Ephesian) Oriental Orthodox bishop St. Severus of Antioch, and later heavily emphasized in Lutheranism, as
@ViaCrucis and
@MarkRohfrietsch might confirm, is the principle of communicatio idiomatum, where in a Christological context, we avoid assigning attributes or actions, that is to say, idioms, to either the human or divine nature, as the Nestorian hymnographer Mar Narsai once did in a poem that I personally find unedifying.
Of course, Nestorianism is a valid Nicene Christology, but the majority of churches, including the Assyrian Church of the East, which venerates Nestorius as a saint, do not use his Christology (most churches use Chalcedonian Christology, the Oriental Orthodox use the Cyrillian Miaphysite Christology associated with the earlier Council of Ephesus, and the Assyrians use a translation of it developed by Mar Babai, which really differs only in the retention of a few Nestorian-influenced hymns, a loathing for St. Cyril of Alexandria, and the use of the term Christotokos instead of Theotokos to refer to the Blessed Virgin Mary; all three affirm the union of the human and divine natures in the Incarnation without change, confusion, separation or division, and Miaphysite and Assyrian Christology were determined by Cardinal Ratzinger, before he became Pope Benedict XVI, and the Congregation for the Doctrine of Faith over which he presided, to be compatible with Chalcedon Christology; some Eastern Orthodox churches and the Church of England had previously come to the same conclusions.