. . . Which necessarily implies that :
*]The Resurrection is “impossible.”
*]The Ascension is “impossible.”
*]So you (your proposition) deny Christ altogether - Incarnation , Resurrection and Ascension into Heaven - all of which is contingent on the Hypostatic Union - which you also subsequently deny.
*]Furthermore , because bread is temporal and subject to change, you (your proposition) cumulatively deny the Doctrine of the Holy Eucharist.
*]Your , um,(ahem) premise, would also deny the Assumption of the Blessed Virgin Mary.
Many more examples are possible, but 5 should be enough to make the point.
What it appears several fellow Catholic members have been endeavoring to point out to you is that you are* inventing* (maybe we could say adapting or* modifying*) definitions to fit your own argument - rather than learning the proper Catholic definitions of what we believe. When that happens - you are only actually debating with yourself, or, with the air.
For the debate to be genuine, and to benefit the greatest amount of readers and participants : If one wishes to debate articles of the Catholic faith - then one is obliged to debate those concepts as they are proposed according to Catholic definition - one cannot simply invent one’s own deficient definition and then call it Catholic just because it suits one’s argument.
Several Catholic definitions which are mandatory for this topic:
The union of the human and divine natures in the one divine person of Christ. At the Council of Chalcedon (A.D. 451) the Church declared that the two natures of Christ are joined “in one person and one hypostasis” (Denzinger 302), where hypostasis means one substance. It was used to answer the Nestorian error of a merely accidental union of the two natures in Christ. The phrase “hypostatic union” was adopted a century later, at the fifth general council at Constantinople (A.D. 533). It is an adequate expression of Catholic doctrine about Jesus Christ that in him are two perfect natures, divine and human; that the divine person takes to himself, includes in his person a human nature; that the incarnate Son of God is an individual, complete substance; and that the union of the two natures is real (against Arius), no mere indwelling of God in a man (against Nestorius), with a rational soul (against Apollinaris), and the divinity remains unchanged (against Eutyches).
INCARNATION****Green Bolds mine]. The union of the divine nature of the Son of God with human nature in the person of Jesus Christ. The Son of God assumed our flesh, body, and soul, and dwelled among us like one of us in order to redeem us. His divine nature was substantially united to our human nature. Formerly the Feast of the Annunciation was called the Feast of the Incarnation. In the Eastern Churches the** mystery** is commemorated by a special feast on December 26. (Etym. Latin incarnatio; from in-, in + caro, flesh: incarnare, to make flesh.)
It is important to understand that the mystery being discussed cannot be rationally conceived by the finite mind. Catholics are asked to give their assent of faith to the dogma of the Incarnation - not to be able to explain all the minute details of how God does it. If we were able to do that, there wouldn’t really be any miracles. Miracles however, are at the very heart of our Catholic faith.
A divinely revealed truth whose very possibility cannot be rationally conceived before it is revealed and, after revelation, whose inner essence cannot be fully understood by the finite mind. The incomprehensibility of revealed mysteries derives from the fact that they are manifestations of God, who is infinite and therefore beyond the complete grasp of a created intellect. Nevertheless, though incomprehensible, mysteries are intelligible. One of the primary duties of a believer is, through prayer, study, and experience, to grow in faith, i.e., to develop an understanding of what God has revealed. (Etym. Greek mystērion, something closed, a secret.)
Doctrine taught by the Church to be believed by all the faithful as part of divine revelation. All dogmas, therefore, are formally revealed truths and promulgated as such by the Church. They are revealed either in Scripture or tradition, either explicitly (as the Incarnation) or implicitly (as the Assumption). Moreover, their acceptance by the faithful must be proposed as necessary for salvation. They may be taught by the Church in a solemn manner, as with the definition of the Immaculate Conception, or in an ordinary way, as with the constant teaching on the malice of taking innocent human life. (Etym. Latin dogma; from Greek dogma, declaration, decree.)
All Definitions from :Modern Catholic Dictinary; Fr. John Hardon, S.J.