I now turn to the response of Darrel Falk, president of the BioLogos Foundation, whose views on origins are often called evolutionary creationism. Like Dembski, Falk first puts forth his own position. There is a second part to Falk's response, in which he sets forth some disagreement with Dembski, and I hope to muse about that at a later date.
Falk shares considerable common ground with Dembski. But he parts ways with him on the matter of God's activity. ID advocates argue that God's activity, in the development of living things, including humans, must have involved a number of supernatural, miraculous acts, and that, furthermore, in principle, it is possible for scientific analysis to show that such miraculous acts were necessary. Falk disagrees, in at least two important ways.
First, Falk does believe in the miraculous, events which are not explicable by science, not ordinary natural activity. (Christ's incarnation and resurrection are two such.) But he claims that God's activity is not usually what we would call miraculous, and, furthermore, that God's ordinary activity is necessary for the maintenance of the universe. He writes:
The Law of Gravity, for example, is not something that God set up in the beginning, thereafter recusing himself from further involvement and exiting from the scene. Instead, the Law of Gravity works as it does because of the ongoing activity of God’s Spirit in the universe. So consistent is that activity that it can be described mathematically through scientific analysis. If God ceased to be active, however, then not only would the matter of this universe no longer function in a way which enables a mathematical description of gravity, matter itself would cease to exist.
Falk goes on to say this:
He cites Hebrews 1:3 and Colossians 1:17 in support of his position. (Unfortunately, he gives the reference as Colossians 1:16, not 1:17, but he quotes 1:17)
Second, Falk says that we are too prone to think miracles were necessary, when perhaps they weren't: