NOTE: This question assumes that Scripture is inerrant. That it does not err on any point.
Scripture is explicit that death was brought into the world after the Fall of Man, the sin of Adam, which means Adam preceded death (death being a necessary component of the mechanism which makes evolution possible).
Therefore, how do Christians who advocate or hold to the theory of evolution, which requires that death precede sin, reconcile this with Scripture, which argues the exact opposite? 1,2
Consider a few passages:
Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned. For until the law sin was in the world; but sin was not imputed, when the law was not. But death reigned from Adam unto Moses, even over them also who have not sinned after the similitude of the transgression of Adam, who is a figure of him who was to come. But not as the offence, so also the gift. For if by the offence of one, many died; much more the grace of God, and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
● one single man brought both death and life respectively ● death reigned from Adam onwards ● "by sin death [came]"
1 Corinthians 15:20-26
But now Christ is risen from the dead, the firstfruits of them that sleep: For by a man came death, and by a man the resurrection of the dead. And as in Adam all die, so also in Christ all shall be made alive. But every one in his own order: the firstfruits Christ, then they that are of Christ, who have believed in his coming. Afterwards the end, when he shall have delivered up the kingdom to God and the Father, when he shall have brought to nought all principality, and power, and virtue. For he must reign, until he hath put all his enemies under his feet. And the enemy death shall be destroyed last: For he hath put all things under his feet.
● death is an enemy of Jesus Christ: He did not create death as any mechanism of anything; cf. 2 Tim 1:10 ● again, one man Adam and one man Christ are compared: Adam is a literal man ● St. Paul's explicit (and infallible) teaching is blindingly clear: "by one man sin entered into this world, and by sin death; and so death passed upon all men"
But of the tree of knowledge of good and evil, thou shalt not eat. For in what day soever thou shalt eat of it, dying thou shalt die.
● death is a punishment for original sin; cf. Acts 13:34-36
Seek not death in the misstepping of your life, neither procure ye destruction by the works of your hands. For God made not death, neither hath he pleasure in the destruction of the living. For he created all things that they might be: and he made the nations of the earth for health: and there is no poison of destruction in them, nor kingdom of hell upon the earth. For justice is perpetual and immortal. But the wicked with works and words have called it to them: and esteeming it a friend have fallen away, and have made a covenant with it: because they are worthy to be of the part thereof.
● God didn't create death: directly the opposite to what evolution necessitates ● sinning, men brought it to them, leaving their original justice/righteous state and immortality; cf. James 1:15
Wisdom 2:23-25 1
For God created man incorruptible, and to the image of his own likeness he made him. But by the envy of the devil, death came into the world: And they follow him that are of his side.
● God created man immortal (incorruptable); cf. Acts 13:34-36; Rom 2:7 ● by sin came death (at the prompt of the devil, in his envy)
A provincial Council said the following in condordance with what I have said:
"Our first parents were formed immediately by God. Therefore we declare that the opinion of those who do not fear to assert that this human being, man as regards to his body, emerged finally from the spontaneous continuous change of imperfect nature to the more perfect, is clearly opposed to Sacred Scripture and to the Faith."2
Thank you in advance.
1 See 2:12-22 for a striking prophecy of the conspiracy against, and passion of Christ
2 Council of Cologne (1860) (Tit. IV, c. 14)