The God of evolutionists is not the God of the Bible, but another God. He creates the world in a different sequence, at different times, by other means, and apparently with a different purpose. More precisely, it does not even "create", but controls the mechanism of evolution. Therefore, if the theory of evolution uses the term "Adam," it is by no means a biblical Adam. There is no single meaning of the term "Adam" in different evolutionary theories. Some understand a certain collective "Adam" smeared in several generations or tribes, others understand the aggregate "Adam" as an all-man, and still others accept Adam with the attributes of modern natural science theory, describe a different unbiblical Adam with different qualities.

The scientific-sounding reasoning of evolutionists is similar to the pseudoscientific concepts of "scientific atheists". They said of Christ, "There was some, of course, but not the one in whom Christians believe." These say of Adam, "God certainly made a beginning to the human race, but not the Adam described in the Bible and believed by creationists." Scientific atheism kills or replaces the historical Jesus Christ. Evolutionism kills or replaces Adam.

The Jews have two faults in relation to Jesus Christ. The first was the sin of Christicide, when they cried out before Pilate: "Take, take, crucify Him! (John 19:14). The second guilt of the Jews lies in no less murderous slander, when they persuaded the guards at the tomb of the Saviour for a bribe: "Saying, 'Cry out, as His disciples stole Him from us who sleep: And this word has rushed through the Jews even to this day' (Matt. 28:13,15). Evolutionists are trying to do exactly the same thing with the primordial Adam. They either kill him, saying that he "didn't exist," or steal him away when they substitute him, saying that "he was, but not the one." It is interesting to note that the Jews themselves considered the second sin to be more serious than the first. Let us remember that when they came to Pilate with a request to post at the tomb of the deceased Lord, they motivated their request as follows: "Let not His disciples come in the night, steal Him, and say to men, 'Rise from the dead, and the last flattery shall be more bitter than the first'" (Matt. 27:64). In the same way, it seems that the sin of evolutionists in relation to Adam can be appreciated.

The first-created Adam has very definite features that distinguish him from all fictional pseudo-Adams. Adam was created by God from the dust of the earth on the sixth day from the beginning of the universe. From Adam to Jesus Christ, the genealogy has exactly 77 generations. Incidentally, those who reject this historical fact, attested to in the Holy Scriptures. Not only do they encroach on the first two "obscure" chapters of the Book of Genesis, but they overthrow the Gospel, in particular Luke chapter 3, verses 23-38. The Biblical Adam was created of great age, did not survive the infant and infant state. He had no distant and close ancestors, neither a father nor a mother (which means he had neither a patronymic nor a navel). Adam lived 930 years. We do not know his biography in too much detail, but we know the main thing: the circumstances of the Fall and exile from the Garden of Eden.

The fact of the Fall, which consisted in eating the forbidden fruit, is for Adam a key act in his life, since it led to a qualitative change in nature and, as a result, to a change in the entire created world. Both the Bible and all the Holy Fathers perceive original sin as a personal and responsible act of Adam. Any other interpretation of the book of Genesis that does not point to the culprit, to a specific person responsible for the violation of God's commandment, any such interpretation makes God responsible for the evil, sin, and death that reign in this world. According to the Bible, God has nothing to do with sin, He only passes His judgment on the serpent, the wife, and Adam. A Christian cannot ascribe responsibility for sin to the All-Good Creator or to the nature created by Him.

This question of original sin, the sin of Adam, has an undeniably dogmatic significance. This is the central question of Orthodox theology. In fact, if according to the concept of evolutionism, a particular Adam did not sin, then Jesus of Nazareth can be called neither Savior nor Redeemer. There will be no one to save and bathe! Moreover, it will turn out that the Gospel name of Jesus Christ as the Son of Man - in Hebrew "ben ha-adam" - will become doubtful. By killing or substituting for the old Adam, evolutionists devalue Christ's sacrifice.

Proceeding from these dogmatic doctrinal propositions, an Orthodox Christian cannot share the murderous philosophy of evolutionism, but must, in accordance with the Nicene-Constantinopolitan Creed, confess himself a creationist who believes in God, the Creator, the Creator of heaven and earth.

4. Evolutionism is not an Orthodox faith

4.1. Creation or evolution?

The Orthodox worldview has a biblical foundation and consists in the recognition that the entire visible and invisible world has its beginning and end in God. "I am the Alpha and the Omega, the beginning and the end, saith the Lord" (Rev. 1:8). The book of Genesis, like all the other books of the Bible, says nothing about evolution. The Holy Scriptures do not allow for the possibility of transformation from one species to another. On the contrary, it is quite definitely spoken of the creation of all living creatures "after their kind." Thus it was with plants: "And God said, Let the earth bring forth the former grass-sowing seed after its kind and after its likeness, and a fruitful tree that produces fruit, and its seed thereof in it, after its kind on the earth. And so it was" (Gen. 1:11). Thus did the Creator dispose of those who came out of the waters: "And God created great whales, and every living creature of creeping things, which brought forth the waters after their kind, and every bird of a feather after its kind" (Gen. 1:21). In the same way, "God created the beasts of the earth after their kind, and the cattle after their kind, and all the creeping things of the earth after their kind" (Gen. 1:25). No species has evolved from another. Although life appeared first in water, and then on land, the fish did not mutate into either a frog or a beast.

Such biblical belief in Almighty God's creation of the world is contained in the creation of the Holy Fathers, both ancient and recent. Here is what St. Basil the Great wrote in his "Discourses on the Six Days." "The nature of beings, moved by a single command, evenly passes through both the creature that is born and is destroyed, preserving the sequence of generations by assimilation, until it reaches the very end; for it makes the horse the successor of the horse, the lion the lion, the eagle the eagle, and each animal that is preserved in successive successions continues until the end of the universe. No time damages or destroys the properties of animals" [15].

In the same vein, St. John of Kronstadt wrote about the stability of the species of the living world. "In the beginning, the Creator created only the firstfruits of fish and birds, their kinds, and left their multiplication to themselves, under His protection, just as the multiplication of the human race. And to this day all the genera of fish and birds, having multiplied indefinitely, preserve exactly the species, manners, and customs of their kinds, not in the least mixing with others. Every fish and bird and every creeping thing, as it was several thousand years ago, remains the same today with the properties that it received from the Creator in the beginning" [16]. It should be noted, by the way, that St. John of Kronstadt mentions not "millions" but "thousands" of years, not in the least embarrassed by the fact that the evolutionist ideas of Lyell and Darwin had already very much seduced the minds of his contemporaries.

The main idea of evolutionism lies in the complete opposition to church teaching. Evolutionists admit that some species, in succession, give rise to the emergence of other species. These opinions are mutually exclusive.

4.2. Did species appear instantly or were they formed gradually?