Belief in a "plurality of Gods" IS "polytheism" by definition, son.
Nope. Polytheism includes elements of worshiping the other Gods that are not extant in LDS, and therefore Bible, plurality of Gods. A more thought out response might have been Henotheism, but that is not quite accurate either. But no matter what you label Bible doctrine, plurality of Gods is still the teaching.
Such blatant intellectual dishonesty on your part (Fortigurn's Lazy Research in this case) automatically disqualifies the rest of your post from consideration. However, I will show you once again, since you reject the Bible, how you are behind the curve when it comes to the beliefs of the first Christians; namely, how they taught that Jesus is a second God and subordinationism:
Not only did many Christian writers identify Jesus with Yahweh, until the 5th century it was quite common to call Jesus either a "second God", the chief angel, or both. Similarly, it was made clear that the Holy Spirit occupies the third place.
Danielou, The Theology of Jewish Christianity, 146For example, during the second century Justin Martyr wrote that the "first-begotten", the Logos, "is the first force after the Father": he is "a second God, second numerically but not in will," doing only the Father's pleasure.
Hatch, The Influence of Greek Ideas and Usages upon the Christian Church, 268Then I replied, "I shall attempt to persuade you, since you have understood the Scriptures, [of the truth] of what I say, that there is, and that there is said to be, another God and Lord subject to the Maker of all things; who is also called an Angel..."
Justin Martyr, Dialogue with Trypho 56, in ANF 1:223In the same vein Hermas spoke of the angel of the prophetic Spirit and Jesus as the "glorious...angel" or "most venerable...angel"
The Pastor of Hermas, Commandment 11, in ANF 2:27-28The Ascension of Isaiah referred to both Jesus and the Spirit as angels as well: "And I saw how my Lord worshipped, and the angel of the Holy Spirit, and how both together praised God."
Ascension of Isaiah, in TOB, 528Finally, Clement of Alexandria referred to Jesus as the "Second Cause".
Clement of Alexandria, Stromata 7:3and Peter not only called Jesus both God and angel but also identified him with Yahweh, the prince of the Sons of God mentioned in Deut. 32:7-8
Peter, in Clementine Recognitions 2:42, in ANF 8:109Around the turn of the third century, Hippolytus called Jesus "the Angel of [God's] counsel"
Hippolytus, The Apostolic Tradition 4:4, p.7and Tertullian spoke of Christ as "second" to the Father. However Tertullian stopped short of saying there was a second God because he considered the Father to be the "only true God" and Jesus to be a secondary being. (Note that the creedal trinity is alien to Tertullian)
Tertullian, Against Praxeas 7, in ANF 3:602 and
Tertullian, Against Praxeas 13, in ANF 3:607-608Well into the third century, Origen could speak of Jesus as a "second God"
Origen, Against Celsus 5:39, in ANF 4:561but he added a qualification: "We are not afraid to speak, in one sense of two Gods, in another sense of one God." (Very LDS by the way)
Origen, Dail Heracl. 2:3, quoted in Segal, Two Powers in Heaven, 251In what sense are they one? "And these, while they are two, considered as persons or subsistences, are one in unity of thought, in harmony and in identity of will. (again very LDS)
Origen, Against Celsus, 8:12, in ANF 4:643-644Similarly, the presbyter Novatian maintained that Christ was both angel and God.
Novatian, On the Trinity 19, in ANF 5:630, cf. On the Trinity in ANF 5:628And he equated this God/angel with the Lord (Yahweh) of Hosts.
Novatian, On the Trinity 12 , in ANF 5:621He also made clear that the Spirit is subject to the Son.
Novatian, On the Trinity 16, in ANF 5:625He also said that the unity of the Godhead is NOT some metaphysical "oneness", but unity of will. (LDS again)
Novatian, On the Trinity 27, in ANF 5:637-638Novatian also did not hesitate to name other angels "gods" as well: "If even the angels themselves...as many as are subjected to Christ, are called gods, rightly also Christ is God."
Novatian, On the Trinity 20, in ANF 5:631Lactantius approvingly quoted a Hermetic text which spoke of a "second God"
Lactantius, Divine Institutes 4:6, in ANF 7:105Eusebius of Caesarea likewise called Jesus a "secondary being" who is both angel and God.
Eusebius, The Proof of the Gospel 1:5, 2 vols. translated by W. J. FerrarEusebius also compared the hierarchy of beings (The Three) to the sun, moon, and stars as spoken of in 1 Corinthians 15:40-42 (another LDS concept)
Eusebius, Preparation for the Gospel 7:15, pp.351-352However, in the aftermath of the Council of Nicea in 325 A.D., such language became unpopular, and some theologians tried to sweep its former popularity under the rug. For example, in the late fourth century Basil of Caesarea feigned that such a thing as a "second God" was unheard of in the "orthodox" faith.
Basil of Caesarea, On the Holy Spirit 45, in NPNF Series 2, 8:28More evidence of the totality of the Apostasy by the way.
ANF = The Ante-Nicene Fathers, Alexander and Donaldson
NPNF = The Nicene and Post-Nicene Fathers, Schaff, Philip, ed.
Adapted from Bickmore, Restoring the Ancient Church.
In addition to the Bible, I have also read the works of the ECF (ANF) and such are freely available online should you choose to educate yourself.