It is difficult for Q sceptics like me to know quite how to react to this kind of argument except to note that without Q, Thomas (or an earlier version of Thomas) looks a little more isolated as a first century text. Q and Thomas together are the major players in the Koester-Robinson inspired model that sees a Passion-free Christianity as a key trajectory in Christian origins. Thomas on its own would have a lot of work to do. It is unsurprising, therefore, that those influenced by the Koester-Robinson model are always adherents of the Two-Source Theory.
I remain puzzled by the argument that aligns Q and Thomas. Earlier today, I came across yet another iteration of the argument and it goes like this:
The discovery of The Gospel of Thomas in 1945 silenced those who claimed that there was no analogy in early Christianity for a collection of Jesus sayings without a narrative framework. (Robert E Van Voorst, Jesus Outside the New Testament (Grand Rapids: Eerdmans, 2000), 157).Van Voorst does not name these scholars who were “silenced” and I begin to wonder if in fact they existed at all. Who are these scholars, often alluded to but never named, who were sceptical about the existence of Q but who were silenced by the discovery of Thomas? It is possible that the general impression results from a misreading of Austin Farrer's "On Dispensing with Q", in which he attempted to point to the generic peculiarities of Q, but it may be that his point was too sophisticated to be persuasive, and his apparent ignorance of Thomas (in the late 40s and early 50s) too striking to carry the day.