It wasn’t evolution before. The theory is new, which is why the church had to change its unchanging revelation to allow for it when the evidence got too strong. But they didn’t want to admit that they were changing it because their authority is based on the claim to be the divinely appointed teachers and custodians of God’s unchanging revelation.
“Human reasoning of the observations” is science’s strong spot, if you ask me. The insistence on an unchanging revelation is a weakness because, as I keep repeating (apparently with no result except a growing personal frustration), growing knowledge will leave it behind and force the church to change in fact while pretending not to have changed. Eventually the cognitive dissonance gets too loud. Either you have a greater tolerance for inner discord than I do, or you don’t allow yourself to hear it.
Revelation distorts our reasoning because it refuses to change in response to new knowledge.
The name is changed the concept has not. As I said the Church has defended herself against it for a very long time. We can start here:
PHILO OF ALEXANDRIA, ON THE CREATION
Some men, admiring the world itself rather than the Creator of the world, have represented it as existing without any maker, and eternal; and as impiously as falsely have represented God as existing in a state of complete inactivity, while it would have been right on the other hand to marvel at the might of God as the creator and father of all, and to admire the world in a degree not exceeding the bounds of moderation.
But Moses, who had early reached the very summits of philosophy, and who had learnt from the oracles of God the most numerous and important of the principles of nature, was well aware that it is indispensable that in all existing things there must be an active cause, and a passive subject; and that the active cause is the intellect of the universe… while the passive subject is something inanimate and incapable of motion by any intrinsic power of its own, but having been set in motion, and fashioned, and endowed with life by the intellect, became transformed into that most perfect work, this world.
And those who describe it as being uncreated, do, without being aware of it, cut off the most useful and necessary of all the qualities which tend to produce piety, namely, providence: for reason proves that the father and creator has a care for that which has been created; for a father is anxious for the life of his children, and a workman aims at the duration of his works, and employs every device imaginable to ward off everything that is pernicious or injurious, and is desirous by every means in his power to provide everything which is useful or profitable for them.
But with regard to that which has not been created, there is no feeling of interest as if it were his own in the breast of him who has not created it. It is then a pernicious doctrine, and one for which no one should contend, to establish a system in this world, such as anarchy is in a city, so that it should have no superintendant, or regulator, or judge, by whom everything must be managed and governed.
The truth is unchangeable otherwise it is not truth.