CCC 460 The Word became flesh to make us "partakers of the divine nature": "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God." "For the Son of God became man so that we might become God." "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods."
Now I don’t don't need to analyse or twist or contort those words they speak for themselves. I would direct your attention to the first instance. “that we might become (capitol G) God.
First, you have failed to clarify what you THINK the Catholic Church is guilty of: is it polytheism (many gods), or is it a assimilation/annihilation (one God into whom everybody is merged)? ... Or is it something else --- some third or fourth concept distinguishable from the two mentioned above?
Evidence, please.
Second, you have ignored the crucial difference between "Person" and Nature." We believe we are called to participate in the divine nature. We do not become divine Persons. That would make a difference, wouldn't it?
Third, you ignore Scriptural uses of the word God or gods, which illustrate that one is not always talking about polytheism or idolatry.
I'll give examples:
Look at Psalm 82, the psalm that Jesus quotes in John 10:34. The Hebrew word translated “gods” in Psalm 82:6 is Elohim. It usually refers to the one true God, but it does have other uses.
Psalm 82:1 says, “God presides in the great assembly; he gives judgment among the gods.” It is clear from context that “gods” refers to magistrates, judges, men who hold positions of authority. Calling a human magistrate a “god” means he has civil authority over others, and he derives his power and authority from God Himself, who is pictured as judging the whole earth in verse 8.
Check out when God sent Moses to Pharaoh: "And the Lord said to Moses, Lo! I have made thee the god of Pharaoh; and Aaron, thy brother, shall be thy prophet." Wycliffe Bible (Exodus 7:1). This simply means that Moses, the messenger of God andspeaking God’s words, would thus be God’s representative to the king. The Hebrew word Elohim is translated “judges” in Exodus 21:6 and 22:8, 9, and 28.
Fast forward and check out how Jesus uses Pslam 82. Jesus had just said he's the Son of God (John 10:25-30). The Jews then charge Jesus with blasphemy, since He claimed to be God (verse 33). Jesus quotes Psalm 82:6, reminding the Jews that the Law refers to mere men—albeit men of authority and prestige—as “gods.” Jesus’ point is this: you charge me with blasphemy based on my use of the title “Son of God”; yet your own Scriptures apply the same term to magistrates in general. If a mere man who holds a divinely appointed office can be spoken of as “god,” how much more can the One whom God has chosen and sent (verses 34-36)?
This illustrates that "god" and "gods" are used (although rarely) in analogical senses in the OT and the NT. They do not mean a personal equality or identity with the Supreme Being; they mean, holding a share of God's authority, BY His authority.
In none of the above usages is polytheism implied. These are the Scriptural senses in which the Church understands the concept of divinization.
If you had not excluded all these Biblical precedents from the outset, you would not have latched exclusively onto the misunderstanding that Catholics believe in polytheism. You ought to go after the ones who have deviated most radically from Christian Orthodoxy into real polytheism: people like Kenneth Hagin, Creflo Dollar, and Benny Hinn.