There is a reason why Marx developed his thought in part but in an essential way by transcending the Young Hegelian critique of religion, and moving beyond a purely formal, abstract, intellectual critique on the internal consistency of the ideas, to the conditions which produce these conditions.

Marx emphasizes the concept of fetishism in part because he wants to highlight how the fetishist function of money in a capitalist society has important similarities to the fetishist aspects of religion.

Obviously it was a far bigger deal being an atheist in, say, 19th century Prussia or Russia, than the West today, but it still aggravates me that critique of organized religion has declined among Communists. Especially as a major obstacle to communist politics in non-western societies is the influence, authority and power of organized religion. I understand why, however, in that this critique has superficially been taken up by reactionary liberals, neoliberals and neoconservatives, and as many of us do not want to risk appearing, let alone being, say, Islamophobic. However I do think this a something of a passive relationship, rather than an actively or constructively critical and evaluative one to organized religion. This has less to do with if someone, say, is interested in the metaphysics of Taoism or Buddhism, or whatever (though not all religions are metaphysically equal frankly), but more with critiques of organized religion and religious ideology in its variety of forms.