The scientific theory of evolution just as such is entirely compatible with the thought that God has guided and orchestrated the course of evolution, planned and directed it, in such a way as to achieve the ends he intends. Perhaps he causes the right mutations to arise at the right time; perhaps he preserves certain populations from extinction; perhaps he is active in many other ways. On the one hand, therefore, we have the scientific theory, and on the other, there is the claim that the course of evolution is not directed or guided or orchestrated by anyone; it displays no teleology; it is blind and unforeseeing; as Dawkins says, it has no aim or goal in its mind’s eye, mainly because it has no mind’s eye.
This claim, however, despite its strident proclamation, is no part of the scientific theory as such; it is instead a metaphysical or theological add-on. On the one hand there is the scientific theory; on the other, the metaphysical add-on, according to which the process is unguided. The first is part of current science, and deserves the respect properly accorded to a pillar of science; but the first is entirely compatible with theism. The second supports naturalism, all right, but is not part of science, and does not deserve the respect properly accorded science. And the confusion of the two—confusing the scientific theory with the result of annexing that add-on to it, confusing evolution as such with unguided evolution—deserves not respect, but disdain.(Alvin Plantinga, Where the Conflict Really Lies: Science, Religion, and Naturalism [New York: Oxford University Press, 2011], 308-9 [footnote omitted])