It is very easy to see that a highly integrated, personified preternatural agency (God) is not very convenient for handling the trivial occurrences of life. But under exceptional provocations or perplexities the ordinary applications of the laws of cause and effect, which serve well enough in the trivial happenings of daily life, are often insufficient for many individuals. In the last analysis such provocations and perplexities can only be seen under the laws of cause and effect as being the individuals own fault, as Herman Cain pointed out so prophetically.
It may well be a weakness to reject such scarifying logic but the majority of people will do so nevertheless and seek some comfort in a preternatural agency (God) as a sort of solvent for such woes.
The extra-causal agency (God) has a very high utility as a recourse in perplexity or under duress but this utility is of a non-economic character. The efficiency of the utility as a refuge and source of comfort is considerably enhanced when the anthropomorphic divinity is refined into monotheism as an advance on the less specialised and less consistent pantheism of the preceeding phases of human development which were themselves an advance on primitive animism.
Such a utility affords the provoked or perplexed individual a means of escape from the difficulty of accounting for the suffering in terms of causal sequence which inevitable lead to the conclusion that it has been caused by himself or by others. Hence a litigation culture or a consciousness of personal guilt.
The Divinity may also afford utility in other directions. There are aesthetic (art), moral (education) and spiritual (escaping the oppression of the self's ego) considerations as also in relation to political, military and social policy.
The trivial events of daily life and the cause and effect sequences of industrial activity do not require such a refuge or such a comfort. And as Karl Marx was exclusively concerned with such trivial sequences it can be said, without fear of contradiction, that atheists are Marxists even if they are unaware of the fact.
Opining that religion is an opiate for the masses does not even think of addressing the problem of the withdrawal of the opiate and it is invariably the case that atheists fail to address the problems associated with the extermination of religion and, indeed, never seem to think there will be any problems. Such self-serving indulgence is akin to what might be seen in any play-pen.
Every atheist pronouncement is of a negative character asserting what is bad about religion and never daring to go near the advantages of atheism except maybe that of preventing a fundie disturbing the domestic peace once every 20 years for a minute or two.