The theory of evolution led to great advances in the understanding of human behavior and had a considerable impact on the study of religion. This essay will first show its importance in neo-atheist discourses to reshape religion as a treatment of ontological claims about the world, which can then be investigated and rejected on the basis of scientific evidence. We will then discuss how the theory of evolution has also been used to explain the emergence of the religious phenomenon and its diffusion, as an adaptive trait favorable to cooperation or as a parasite harmful to the human race. Finally, the essay will discuss cognitive approaches to religion by evaluating various hypotheses on how the human mind has shaped religious beliefs. Contrary to common misconception, Darwin's theory of evolution was not initially perceived as a threat to religion and had a minor influence on the growth of atheism in the nineteenth century. Many Christians were able to agree with his theory, considering it compatible with their belief in God, insofar as the process of natural selection should not be applied to human beings (Wolffe, 2013, p. 17). Prominent atheists of the time did not rely on the theory of evolution to challenge religious dogma. For example, Charles Bradlaugh (1833-1891), head of the National Secular Society, in his speeches emphasized the very fact of the existence of evil, stating that "either God wanted to prevent such evil and could not, or He deliberately planned it", the which contradicted the idea of ​​an omnipotent and benevolent God (Davies, 1969, p. 126). His objections were on the ethical level, without any reference to Darwin's theories. The situation changed significantly over time with the emergence of a 'new atheis... middle of paper... etc. On the other hand, the theory of evolution has also served to explain the emergence of the religious phenomenon and its diffusion: natural selection may have favored it as a trait adaptive, conferring a survival advantage to the group by promoting cooperation, but religion can also be considered as a kind of parasite, harmful to humanity but capable of replicating from generation to generation. Furthermore, cognitive approaches have led to various hypotheses to explain the origins of religion: a parasitic consequence of excessive detection by the modules of the mind (Boyer), universal characteristics of human memory (Whitehouse) or rather a system of development in relation to its environment (Ingold). Offering keys to understanding the constitution of social systems, evolutionary theory constitutes a strong framework for addressing the religious phenomenon, even if its complexity will continue to arouse controversy.