I think I definitely argued too much early on, and in some cases still do. Early on, I almost had to because I needed to be challenged by my Lutheran friends who gave strong defenses of the Lutheran tradition and tried to explain why Orthodoxy is wrong. I needed that, but I've done it, and now it's past. Now, it's hard primarily because you're learning all this new stuff and you want to share it, but you're not competent at all to do so. But if you tell people the truth -- "come and see, you can't read about Orthodoxy, you have to live it," then it's easy for them to accuse you of falling pray to some sort of experiential mysticism with no real meat and no real teeth. On the other hand, if you engage them on the doctrinal issues, it's VERY easy for pride to get in the way. I'm convinced based on our experiences that the devil attacks us as we convert. Not in a Hollywood exorcism movie sense, but in the sense that we become very prone to argue, get defensive, fail to put the best construction on things, etc. So one thing I've learned is not to invite criticism by starting the discussion. I did that once recently and I handled it badly. It's just not a good idea. I am trying more to speak only when spoken to, and even then not to be defensive or argumentative. I do blog, but even there I try not to be polemical.
I think the hardest thing to deal with is criticism of Orthodoxy, especially when that criticism is false and not in keeping with what the Church looks like. As I said, we are former Lutherans, and there are no small number of Lutheran converts to Orthodoxy, especially lately. So a lot of Lutherans are defensive about it. You read things accusing us of worshiping icons, worshiping the Theotokos, believing in works righteousness, being Pelagian, etc., and it's hard NOT to respond because it's just so wrong headed. Lutheran critiques of Orthodoxy are rarely, in my experience, accurate as far as their description of what we believe. I read recently someone saying we "worship wood and paint." That's just such a ridiculous caricature of what we believe that it almost demands a response, right? Maybe, but it doesn't have to be by me. I'm not the bright line defending Orthodoxy from Protestantism. I don't have to be the first guy out to defend the Church, particularly when I'm the least fit to do it.
My approach of late is to try to temper my responses when I give them and not give them as much as I can. That may change over time, but I honestly don't need the hassle of arguing incessantly over polemics with Protestants who are not going to change their minds. There is a place for that, but I'm not the right person to field that battle. Not yet (and maybe not ever). Where I do respond, I try to keep it simple and to the point. That's difficult, because once people believe something, it's hard to shake them loose from that belief. And Orthodoxy as a worldview is just so different from most of Western Christianity that it's easy to view us through a Western lens and say "you're saying this" when in fact we aren't saying that at all. I know the accusation of works righteousness is a good example of this -- most Protestants and Roman Catholics view salvation as predominately the receipt by the sinner of unmerited favor from God. We don't. So when we say obedience is required for salvation, they hear "oh, you think you can earn heaven by your good works." But that's not what we mean. Our view of good works is not that they justify us before God, but that they are what we are created to do (see Ephesians 2:10), and therefore they are what salvation looks like. We do good works so we can be united to Christ, for that is what Christ would have us do. But we don't believe they are the basis for our salvation, nor that they earn us anything, nor that God looks at our good works and deems us worthy of salvation. We also don't believe that we are capable of doing good works perfectly or consistently -- we have nothing to brag about in doing them at all. Even if we do them perfectly we are unworthy servants.
But that's not what your typical Protestant hears, so it takes a lot of explanation to get there. And I've probably erred somewhere above in laying it out here, so I'm the least fit to try to explain it to someone else. I have plenty of Orthodox friends who can articulate it accurately and are willing to do so. I'm just not the best person to get into it where I can avoid it.