In the confessional, Mary asks her priest for a harsher penance than a few Hail Marys, even though she has not committed any serious sins. She has some difficulty convincing him to flagellate her but succeeds.
Three weeks later, having committed the sin of lust, she locks herself into a chastity belt and convinces the priest to hold the key for two weeks. As she is hiding the chastity belt from her husband, she will have no choice but to keep her husband satisfied with daily blowjobs for the duration of her penance. She demonstrates her technique by performing fellatio on the horny priest.
The priest is a man beneath his robes. Seeing Mary in his congregation, administering chastisements, and remembering receiving oral sex from her keeps him constantly aroused.
A week later, a second woman, Maria, asks him to lock her into a spiked leotard for a day as a penance for her minor sins. He is awarded with another blowjob. He finds that he enjoys a bit of sadism and subjects her to more pain than she anticipated by requiring that she lie on a concrete floor for an hour.
A third sinner, a glutton named Marilyn demands that the priest punish her by making her fast. And Mary returns, demanding that she spend eight hours locking into a brank – a device that holds her tongue immobile – for the sin of gossipping.
The priest’s questions are answered when all three women meet him and explain that they call themselves “Magdalenes”. They promise to endure as much abuse and sodomy as he desires in exchange for a guarantee that he’ll never abuse children or others in his congregation.
It works. Since the first confession, the priest has fantasized only about having sex with those three middle-aged women.
I had fun writing this story and hope that you read it as the farce that it was intended to be. For me, the most interesting part was imagining modern re-inventions of medieval practices that would be suitable for venial sins. Though I didn’t spend as much effort on that as I could have. There’s potential for a lot more of the same. If I had wanted to, I could have systematically worked my way through every venial sin within the frame of this story. It would have been a kind of pornographic lampoon of the movie, 7. But, I fear that if I had done that, my story might have bogged down before it got to the end.
It should be clear to the reader that this story is more of a parable condemning the Catholic Church’s tolerance of abusive priests than a realistic slice of life. I cannot imagine a real priest so easily being convinced to beat, torture, and starve women in his congregation. Nor accepting oral and anal sex from them. Nor can I imagine real women offering themselves as living sacrifices to appease a priest who has given no indication whatsoever that he is a sexual predator.
On the other hand, I have never been able to imagine real priests abusing alter boys, bishops knowingly reassigning then to other parishes to continue their predations, or parents sending their pubescent daughters into confessionals, expecting them to suffer the humiliation of describing their discovery of masturbation to middle-aged men. What do I know about what people will do in real life?
When I read the newspapers, I realize that someone, somewhere is doing more in real life than I can or would want to imagine.
My confession to you is that I am not a Catholic, have never been to mass or confession, and have only once spoken to a priest. That single priest was a relative of the mother of a friend of a friend at a party. He had no interest whatsoever in having a conversation with me beyond saying, “Nice to meet you” and moving on to talk to people that he knew better.
Thus, my story is based on profound ignorance. But ignorance frees me to be completely creative.
When you’re writing pornography, it is good to let your imagination roam free.