In my opinion, the historical facts about how the forms of life appeared on the earth are as science presents them. There was a gradual change over time in the nature of individual species, and new species appeared as the descendants of previous ones. I think the influence of God on the process was of the same sort as God's influence on history or on our individual lives: pervasive, significant, but very, very subtle. The same events can have more than one cause, but the events themselves are more or less how scientists have determined them to be.
This does not give evolutionary theorists any reasonable claim to be ethical advisors to the rest of us. In the case of a few outspoken authors, I have found their understanding of religion and their ethical positions careless, one-sided, and sometimes dangerously wrong. They show an inability to think critically about these issues that makes all of their reasoning suspect. For example, consider the following passage by Richard Dawkins. He is outlining a line of research he thinks will be followed over the next fifty years and is on the whole in favor of:
"By the time the LGP (Lucy Genome Project) has been completed, embryology should have advanced to the point where the reconstructed genome could be inserted into a human egg and implanted in a woman, and a new Lucy born into the light of today. This will doubtless raise ethical worries.
Though concerned for the happiness of the individual australopithecine reconstructed (this is at least a coherent ethical issue, unlike fatuous worries about "playing God"), I can see positive ethical benefits, as well as scientific ones, emerging from the experiment..."
He then goes on to outline over several pages the benefits he sees coming out of it.
This kind of thinking is, in a literal sense, monstrous. The violation of the dignity of the woman involved in the experiment, the horrific consequences for the child (purposely mentally retarding and disfiguring a child?), the consequences for a society so ethically deranged it would permit such awful experimentation are simply incredible. He has passed all human feeling on this kind of issue. It legitimately raises the question of whether such thinking is the natural end of a belief in evolution and whether any person still capable of moral repugnance would choose to pursue that line of thinking if it leads to such a terrible end.
C.S. Lewis warned about this in The Abolition of Man. When we are capable of changing what it means to be human, we are in serious danger of losing our own humanity.