Gregory, nothing you present is "evidence" by any logically relevant definition. This is starting to sound like tinfoil hat at this point. To be evidence for your theory, an item must be significantly more probable on your theory than any plausible competing explanation of it. Nothing you present qualifies as such.
(1) 19th century scholarship is simply not at all reliable and must never be cited as evidence (indeed, even early 20th century scholarship is largely rejected by experts today: http://richardcarrier.blogspot.com/2007/04/history-before-1950.html). Nothing you list here even is evidence at all; it's just a collection of speculations, from a period in which historical knowledge and methods were catastrophically terrible.
(2) Um, "a single passing, accidental, mention of the destruction of the temple" counts as a reference to it. Your conclusion is thus immediately refuted by your own evidence. This is not how to do history. But you are also doing what conspiracy theorists do, and ignoring evidence that refutes you even more soundly (Josephus extensively discusses that very war and references his own extensive writings on it in Contra Apion §1.8-10; and he explicitly mentions, not in passing, Titus's sack and destruction of the temple in §2.7-8) and ignoring the fact that a conclusion is reached by multiple converging lines of evidence not a single one: Josephus extensively discusses the destruction of the temple in his writings, and Contra Apion can be proved his by modern stylometric analysis (which uses statistical methods no ancient forger was aware of and thus could successfully imitate), just as with the letters of Paul. So there is no way to argue for forgery, here or in Paul's case (the sole exception among the "seven authentics" may be Philemon, owing to it being so short and off-topic as to limit stylometrics, but Philemon says nothing pertinent to anything we are discussing here).
(3) Papias is a circular argument. I agree (which is my very point) that evidence like this accumulates for a 50s AD date for Paul; but on the theory that Paul wrote in the 50s BC, the Gospels and Acts have all faked a different date, inspiring a new resurgence of the cult with different ideas about its origin, which would be the faked date Papias et al. are assuming correct (and buying oral urban legends regarding, as Papias says he never actually met any of the "apostles" and none could biologically have been alive at the time anyway: https://www.richardcarrier.info/archives/15999). Hence, as per my point, this remains more plausible than the wild pile of speculations you are pushing. That I am not persuaded by that argument is precisely why, a fortiori, I could never be persuaded by yours.
(4) Unpublished, un-peer-reviewed assertions contrary to currently established findings, do not count as evidence here. This is why I originally published my work under peer review (including several journal articles and two books, Proving History and On the Historicity of Jesus): the only reason to take my thesis seriously. You evidently have a very long way to go to catch your thesis up to any comparable status.
(5) Sossianus Hierocles was an anti-Christian polemicist writing hundreds of tears after the fact, citing no sources, for a claim attested by no one prior, not even previous anti-Christian polemicists. This is not what any real historians treat as evidence. You should know better than this. And that's before we even get to the point that Lactantius in fact never identifies this polemicist, other than being of the Diocletianic era, and we only now conjecture it was Hierocles; and that this polemical argument does not say the "Christ," i.e. messianic claimant, meant was even named Jesus, but to the contrary the polemicist was more likely than your thesis falsely equating the Christian "Christ" with a different "Christ," there being quite a few in the relevant era (see On the Historicity of Jesus, Element 4, Chapter 4). Evidence that is just as likely or more likely on an alternative thesis cannot be evidence for your thesis. This is evidence 101.
Gregory, nothing you present is "evidence" by any logically relevant definition. This is starting to sound like tinfoil hat at this point. To be evidence for your theory, an item must be significantly more probable on your theory than any plausible competing explanation of it. Nothing you present qualifies as such.
(1) 19th century scholarship is simply not at all reliable and must never be cited as evidence (indeed, even early 20th century scholarship is largely rejected by experts today: http://richardcarrier.blogspot.com/2007/04/history-before-1950.html). Nothing you list here even is evidence at all; it's just a collection of speculations, from a period in which historical knowledge and methods were catastrophically terrible.
(2) Um, "a single passing, accidental, mention of the destruction of the temple" counts as a reference to it. Your conclusion is thus immediately refuted by your own evidence. This is not how to do history. But you are also doing what conspiracy theorists do, and ignoring evidence that refutes you even more soundly (Josephus extensively discusses that very war and references his own extensive writings on it in Contra Apion §1.8-10; and he explicitly mentions, not in passing, Titus's sack and destruction of the temple in §2.7-8) and ignoring the fact that a conclusion is reached by multiple converging lines of evidence not a single one: Josephus extensively discusses the destruction of the temple in his writings, and Contra Apion can be proved his by modern stylometric analysis (which uses statistical methods no ancient forger was aware of and thus could successfully imitate), just as with the letters of Paul. So there is no way to argue for forgery, here or in Paul's case (the sole exception among the "seven authentics" may be Philemon, owing to it being so short and off-topic as to limit stylometrics, but Philemon says nothing pertinent to anything we are discussing here).
(3) Papias is a circular argument. I agree (which is my very point) that evidence like this accumulates for a 50s AD date for Paul; but on the theory that Paul wrote in the 50s BC, the Gospels and Acts have all faked a different date, inspiring a new resurgence of the cult with different ideas about its origin, which would be the faked date Papias et al. are assuming correct (and buying oral urban legends regarding, as Papias says he never actually met any of the "apostles" and none could biologically have been alive at the time anyway: https://www.richardcarrier.info/archives/15999). Hence, as per my point, this remains more plausible than the wild pile of speculations you are pushing. That I am not persuaded by that argument is precisely why, a fortiori, I could never be persuaded by yours.
(4) Unpublished, un-peer-reviewed assertions contrary to currently established findings, do not count as evidence here. This is why I originally published my work under peer review (including several journal articles and two books, Proving History and On the Historicity of Jesus): the only reason to take my thesis seriously. You evidently have a very long way to go to catch your thesis up to any comparable status.
(5) Sossianus Hierocles was an anti-Christian polemicist writing hundreds of tears after the fact, citing no sources, for a claim attested by no one prior, not even previous anti-Christian polemicists. This is not what any real historians treat as evidence. You should know better than this. And that's before we even get to the point that Lactantius in fact never identifies this polemicist, other than being of the Diocletianic era, and we only now conjecture it was Hierocles; and that this polemical argument does not say the "Christ," i.e. messianic claimant, meant was even named Jesus, but to the contrary the polemicist was more likely than your thesis falsely equating the Christian "Christ" with a different "Christ," there being quite a few in the relevant era (see On the Historicity of Jesus, Element 4, Chapter 4). Evidence that is just as likely or more likely on an alternative thesis cannot be evidence for your thesis. This is evidence 101.