Chapter 27

It came as a shock for me at first, but rather than pulling away, I deepened the kiss, holding onto the back of his head, as I adjusted myself on the couch to fully face him.
The kiss got so fierce, that we both were fighting over who's tongue would gain dominance. He tasted of beer and mint and it was indeed driving me insane.
I pulled away and ripped off the tank top he had on when he approached me, planting kisses on his neck, collar bone and abs. I got back up and continued giving sheer ministrations to his lips while he struggled to pull out my turtleneck shirt, undoing my jean afterwards, as my huge eleven-inch dick sprung out to his face.
He went on his knees before me and took my not so huge dick in his hand, earning a hiss from me.
He wrapped his warm mouth around the tip of my dick, my precum licking his lips, as I grabbed on his hair. He bobbed his head up and down, lubricating with enough saliva, then taking my length, all the way down his throat, as his tongue lapped at my head. I guess my grunts were an encouragement for him to fasten his pace, as his other hand went to balls to minister to them alongside. I pushed his head further, till I could hear him gag on my dick.
"Fucking hell!" I screamed out, as I emptied my seed in his mouth and he gulped everything down, wiping his lips afterwards.
He leads us to the bed, positioning himself. I licked my lips as I stared, then smacked his perfectly arched ass in front of me.
I knelt between his legs, sliding my finger up and down his ass crack, I could hear his stifled moans, as my breath tickled his hole, and my tongue dipped it slowly inside.
"Ouuuu, damnn." He moaned out as I inserted a finger, then another and another, till I was three fingers in. I slowly worked them in and out, loosening him up and preparing him.
"Yeah, spread that Honeywell for daddy," I said in a voice I barely recognized as mine, as I ran my hand on his massively hard dick from under.
"Fuck me, daddy!" He barely gasped out, as his body jerked in anticipation.
I hesitated a bit.
"Check the drawer." He answered my unsaid question.
I moved to the drawer and brought out a bottle of lube. I squirted out a generous amount into my hand, lubed up my dick, and then did the same with his ass.
I slid my dick along his ass crack, before finally sliding in.
I felt his ass clench around my length, causing me to halt a bit.
"Relax, just relax okay?" I tried cajoling, as I planted kisses on his neck and his back.
I felt him relax, as I slowly moved in, inch by inch until his ass had swallowed my balls deep. I let him adjust to my size first before I slowly started thrusting in and out of him.
"Faster daddy! Harder!" He cried as he pushed himself more to my dick.
I increased my pace, thrusting in so deep, that I'm sure he felt it in his intestines.
Despite the lube, he still felt so fucking tight and his moans and grunts were doing a number on my brain.
"You're my beautiful, beautiful slut." I said, then landed a slap on his bouncy ass.
"Yes daddy, I'm your slut, fuck me harder!" He responded, clenching his ass around my dick.
I knew at this rate, I wasn't going to last for another second, as I thrust in harder and faster. With one of his hands vehemently stroking his dick, and I thrusting hardly from behind, we both came strongly and in sync.
He collapsed on the bed, still slightly shaking from his orgasm, and then I slumped just right beside him.
"Damn." I heaved out, then turned over to look at him. "Ready to fuck me now?" I asked with a smirk and we kept up the whole night".
"So you went out to see Nick again today," Mara asked.
"Yes indeed, and we are meeting again later at the Club," Jacob said while smiling like a teenage girl who just had her first kiss, he stood up and left the room
It's been months since Asmodus had reported for purgatory duties, it was his year, and every year one of the seven Princes of hell took charge of purgatory.
purgatory, is the condition, process, or place of purification or temporary punishment in which, according to medieval Christian and Roman Catholic beliefs, the souls of those who die in a state of grace are made ready for heaven. Purgatory has come to refer as well to a wide range of historical and modern conceptions of postmortem suffering short of everlasting damnation.
The idea of purification or temporary punishment after death has ancient roots and is well attested in early Christian literature. The conception of purgatory as a geographically situated place is largely the achievement of medieval Christian piety and imagination. Beliefs and practices relating to purgatory profoundly affected Western society in the Middle Ages and beyond. As the focus of a complex system of suffrages (intercessory prayers, masses, alms, and fasting on behalf of the dead), penitential practices, and indulgences, purgatory strengthened the bond between the living and the dead, provided motivation for works of social philanthropy as well as for pilgrimages and Crusades, and furnished abundant matter for visionary and imaginative literature.
In general, the origins of purgatory may be sought in the worldwide practice of praying for the dead and caring for their needs. Such ministrations presuppose that the dead are in a temporal state between earthly life and their final abode and that they can benefit from the generosity or transferred merit of the living. Purgatory answers the human need to believe in a just and merciful cosmos, one in which ordinary people, neither hardened sinners nor perfect saints, may undergo correction, balance life’s accounts, satisfy old debts, cleanse accumulated defilements, and heal troubled memories. Since these are universal concerns, there are parallels to the Christian conception of purgatory in many religious and cultural traditions.
According to classical Buddhism, for example, rebirth in any of the six realms—whether as a god, human, demigod, animal, hungry ghost, or hell being—is a temporary state conditioned by the character of the intentional actions performed in a person’s past lives.
Donations to a monastic community, altruistic practice of spiritual disciplines, and good deeds are ways of generating merit that may be dedicated to relieving the purgatorial suffering of beings imprisoned in sorrowful rebirths or transit between lives. In medieval Chinese Buddhism, the classical Buddhist understanding of rebirth and transfer of merit merged with traditional practices and beliefs concerning the veneration of ancestors and the placation of potentially troublesome ghosts. The Chinese Buddhist afterworld is perceived as an imperial bureaucracy in which the deceased is subjected to a series of trials whose outcome depends largely upon the offerings made by family members. The monastic community, as a “field of merit” for lay donors, serves an intermediary function. The popularity of the annual Ghost Festival (rite in which offerings are made to ancestral ghosts), as well as the persistence of other seasonal, domestic, and esoteric rites for the care and feeding of the dead, demonstrates that responsibility for beings in “purgatory” is an enduring preoccupation of Chinese society—as it is in other East Asian cultures.
Among Christians, the biblical warrant for purgatory is contested. Supporters of the Roman Catholic belief cite biblical passages in which there are intimations of the three major components of purgatory: prayer for the dead, an active interim state between death and resurrection, and a purifying fire after death. These texts yield a consistent notion of purgatory, however, only when viewed from the standpoint of the formal Roman Catholic doctrine, which was defined at the councils of Lyon (1274), Ferrara-Florence (1438–45), and Trent (1545–63) after a prolonged period of development by lay Christians and theologians.
Advocates of purgatory find support in numerous scriptural and non-scriptural traditions. The well-attested early Christian practice of prayer for the dead, for example, was encouraged by the episode (rejected by Protestants as apocryphal) in which Judas Maccabeus (Jewish leader of the revolt against the tyrant Antiochus IV Epiphanes) makes atonement for the idolatry of his fallen soldiers by providing prayers and a monetary sin offering on their behalf (2 Maccabees 12:41–46), by the Apostle Paul’s prayer for Onesiphorus (2 Timothy 1:18), and by the implication in Matthew 12:32 that there may be forgiveness of sins in the world to come. The parable of Dives and Lazarus in Luke 16:19–26 and the words of Jesus from the cross to the repentant thief in Luke 23:43 are also cited in support of an interim period before the Day of Judgment during which the damned may hope for respite, the blessed preview their reward, and the “mixed” undergo correction. The noncanonical tradition that on Holy Saturday Christ invaded the realm of the dead and liberated Adam and Eve and the biblical patriarchs lends support to the view that there is a temporary realm of imprisonment after death.
Some Christian writers speak of an “intelligent” fire that tortures the damned, tests and purifies the mixed (e.g., 1 Corinthians 3:11–15), and is pleasant to the saints. Analogous ideas are found in rabbinic literature, including the Babylonian Talmud. According to Hebrews 12:29, God himself is “a consuming fire.” Against the view that all humankind will ultimately be saved by passing through a cleansing fire—a doctrine considered sympathetically by the theologians Origen (c. 185–c. 254) and St. Gregory of Nyssa (c. 335–c. 394) and prominent in Zoroastrian eschatology—St. Augustine (354–430) distinguished between the purgatorial fire that burns off stains and the everlasting fire that consumes those who die unrepentant and unreconciled to the church. Pope Gregory I (reigned 590–604) elaborated the doctrine still further, treating the purgatorial fire as an extension beyond the grave of the metaphorical fire of redemptive suffering. While commending the practice of offering masses for the sake of suffering souls, he emphasized, as Augustine did, that the question of salvation or damnation is settled at the moment of death. Only those destined for salvation pass through purgatory.
Contrary to those popular beliefs it was just a place where dead people are tried before knowing their next fate.
It was running yearly by an archangel and an archdemon, and this year was Asmodeus' year and he was slacking on it.
The bands holding the Purgatory State were breaking and some souls had to be sent to either heaven or hell.
Lucifer finding out about the crack in purgatory and the search for the holy relic was forced back to earth, this time not for Damien but for his misplaced priority Uncle.

SONS OF HELL
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