Looks like a typical rapturist site: long on pointing out the deficiencies of other views, but short on understanding its own inadequacies. Didn't Jesus say something about paying attention to the speck in your brother's eye while ignoring the log in your own eye?
For what it's worth, here's a little synopsis of what we do learn from the parable of the ten virgins:
One fact which has become increasingly apparent to me in studying the parables recorded in the synoptic gospels is that not one of them is self-contained. That is, to get to the meaning of one parable, you have to consider it in light of all the others. Taken from such a wholistic perspective, several recurrent themes become apparent. These themes will most likely be considered offensive to our postmodern sensibilities and subversive to our postmodern cultural presuppositions. But such is the essence of the gospel. In every age, its message runs directly counter to the culture which the Church, entrusted with its message, is called to confront.
Consider, first, that the principles in this parable are "ten virgins." That is, ten virtuous young women who have all kept themselves pure for the coming of the bridegroom. From a purely esoteric standpoint, all ten "virgins" would be considered good and decent. Yet, all ten of them "became drowsy and slept" while awaiting the coming of the bridegroom. While all of them were virtuous, none of them, it seems, had the strength, in and of themselves, to remain alert while waiting. They were all tainted by discouragement. Thus, none of them were to be counted worthy merely because they were virtuous.
Second, we are told from the start that five of the virgins were "foolish" because they did not take oil for their lamps; and five were "wise" because they took flasks of oil for their lamps. While it would seem, on the surface, that all ten virgins are travelling on the same road, they actually have two different destinations. The "foolish" are journeying toward darkness; the wise toward the light. They are two separate groups, but this separation will not be apparent until the moment of crisis, namely, the coming of the bridegroom.
But it is precisely that moment of crisis which yields the most shocking surprises.
First, the coming of the bridegroom means division, not unity. The darkness of the "foolish" is exposed; the light of the "wise" is made to shine. The light is separated from the darkness, and the two are found to have nothing in common.
Second, the coming of the bridegroom means the time for decision has already passed. The "foolish" plead for the "wise" to share the light with them. But the "wise" do not share. Instead, they send the "foolish" away to fend for themselves.
Third, the coming of the bridegroom means exclusion, not inclusion. The "wise" are welcomed at the marriage feast; the foolish literally have the door shut in their faces and are disowned by the bridegroom, leaving them outside in the darkness.
In summation, there are four lessons we learn from this parable:
1) All "good" girls (and boys) do not go to heaven. Being "good" is not "good enough" to be invited to the wedding feast.
2) All roads do not lead to the same destination. Only those who walk in the light will find their way to the banquet hall.
3) We do not have "all the time we need" to decide whether we will follow the light or follow the darkness. We only have "all the time" God has graciously chosen to give us, and we don't know when "the day or the hour" will come when our "time" is up.
4) Whether or not we are included at the Lord's banquet table is God's decision, not ours. But we will be called to give an account for how we respond to the light we receive
