According to [this][1] (which includes footnotes to the original sources) the bracha is Mezonot.

>There are two main instances where the bracha on bread is Mezonot:

>* when small pieces of bread are mixed with other ingredients, to the p[o]int that they are no longer recognizable as bread
>* when small pieces of bread are cooked
> When bread is 1) broken into pieces smaller than a kezayit, and 2) mixed
with other ingredients,<sup>3</sup> if the pieces are no longer recognizable as bread.
Generally, the bread loses its taste from being immersed in the other
ingredients, and the bracha becomes Mezonot.<sup>4</sup>
This is true even if the small pieces of "bread" are subsequently joined
together and made into one food that is larger than a kezayit.<sup>5</sup> For
>* an exotic dessert consisting of blenderized bread, mixed with apple
juice and brown sugar, and stuck together into squares covered in
>* turkey stuffing, which is made from bread that is broken up, mixed
with other ingredients, and then baked
> 3: Simply immersing bread in water alone does not have this effect, unless it is soaked to the point where the water begins to turn white. (OC 168:11)<BR>
> 4: Halachos of Brochos, ch. 26 footnote 44, citing Rabbi S.Z. Auerbach<BR>
> 5: The Laws of Brachos, pg. 264, citing Magen Avraham 168:26
> Cooking bread or changing its appearance by mixing it with other ingredients only affects its bracha when the pieces are smaller than a kezayit. Pieces of bread that are **larger** than a kezayit are still considered bread **even after** being cooked or altered. Their bracha remains Hamotzee.<sup>11</sup>
> 11: Orach Chaim 168:10