You’re right that I don’t know how divine “guidance” happens. But I would say that even if I can’t answer the question “how exactly does God guide evolution, in light of what we know from science, philosophy, and theology?” right now, I can answer the question “Does God guide evolution?” - which is “yes, like He guides any other natural process, including deterministic ones”.
Perhaps the difference between my reply and the people @Eddie mentioned is that even if we both don’t know exactly how God’s guidance happens, I am willing to openly connect it with some important traditional commitments about God, namely that God is sovereign over all of creation and immanent in it. Secondly, I am also willing to show that I am aware there has been centuries of philosophical and theological work relevant to this. Thirdly, I also explain that whatever the answer to the “how” question is, it’s different from how most ID proponents and some ECs view it.
I think you’re right to point out that these traditional commitments about God are not conclusions to scientific or philosophical arguments, but dogmatic commitments. But shared commitment to dogma, such as that expressed in the Nicene creed, is really important in an intra-Christian context. It is part of what it means to “speak the language of theologians”. There are different rules of dialogue here which must be followed to establish trust. That’s also why Josh will win some sympathy even with YECs when he puts his commitment to Jesus front and center in his presentations.
(I would also say that there is a parallel version of this happening when one interacts with scientists in a certain field. Instead of dogma, to “speak the language” of a field of science, it is important to refer to certain famous models, experiments, concepts and theorems which most scientists in that field hold as important or paradigmatic for the field, in a Kuhnian sense. To do so more effectively establishes your credibility that you know what you’re talking about and that you are aware of and respect the current state of knowledge in the field.)
Now, there is certainly room to explore how special divine action could possibly happen, given what we know from science, philosophy, and theology. Scientists and theologians have gone this route, such as hypothesizing that God could work utilizing the indeterminacy of quantum mechanics, for example. I haven’t read enough about this topic to articulate my preferred proposal, which is why I can’t answer the “how” question right now. Maybe once I do, I can actually explain more about how I think God’s guidance in nature actually “works”. But even so, I doubt that my position will be more than just tentative speculation that will not persuade many people, because such is the nature of most theological arguments except for very simple ones. Thus, I think it’s more important that we start by articulating our shared fundamental commitments and go out from there.