With the LCMS, they have the classical Lutheran idea of the Eucharist from before they split from the ELCA. IIRC, the LCMS still has "closed communion" like the Lutherans did maybe 200 years ago. Since the Lutheran precise definition of Consubstantiation is unique, I am not sure offhand if they would have allowed any non-Lutherans to commune 200 years ago.Thank you for your insight on the EO view.
I can assert that, at least as of the 1990s when I was in Lutheran seminary (ELCA), the professors there had no problem accepting the term "consubstantiation." Yes, we know Luther (and Zwingli) both hated the term, but as you say, it fits.
I can't answer to what LCMS, WELS, or other alphabet-soup Lutherans may do, let alone Evangelische/Lutherans in other countries.
Thank you again for your EO education. I am fascinated by the Eastern churches.
Sure, the Eastern Churches are a fascinating world of what Christianity was like in the first few centuries AD. The Protestant goal has often been expressed as returning to the way Christianity was in the time of the apostles, but what they did to a big extent was theorize that the early Church was the way that the Protestants were. So for instance, Calvinists rejected the objective Real Presence because they found it "ridiculous", and so they theorized that the Church in the time of the apostles rejected it too. Their method was not actually to open the Bible Plus the Christian writings of the first few centuries AD and then follow what those writings described.
In some ways the EO Church is like the Protestants, in other ways it's like the RCs, and in still other ways it's like neither. One way that it's like the Protestants is that it doesn't have the Papacy or the idea of the "infallibility" of the Magisterium. One way that it seems different from both is that it doesn't necessarily follow the Augustinian tradition and it also has more openness to a plurality of views on different topics, such as the nature of the Eucharistic change. The Protestant and RC Churches seem to treat major Augustinian ideas like the transmission of Original Sin as dogmatic, or at least as axiomatic.