DEUTSCH: That isn't what I said, but you said I should not -- we should just throw Judaism away and we should all be Christians, then, or --
COULTER: Yeah.
...
DEUTSCH: "Let's wipe Israel off the earth." I mean, what, no Jews?
COULTER: No, we think -- we just want Jews to be perfected, as they say.
MARY: That isn't what I said, but you said I should not -- we should just throw Christianity away and we should all be Muslims, then, or --
SINBAD: Yeah.
...
MARY: "Let's wipe the USA off the earth." I mean, what, no Christians?
SINBAD: No, we think -- we just want Christians to be perfected, as they say.
From what I remember of the video, it appears that you’re cherry-picking quotes.
Do you have a link to the entire transcript?
Perfect In Christ
Helmut Ott
Chapter VII
Two Groups of People in the Church (World):
Those Righteous in Christ by Faith and Those Unrighteous
Finally, we will consider some statements in Ellen White’s writings that indicate that the church contains only two kinds of people: (1) those who are righteous because they are covered in the merits of the Saviour (insert: "perfect in Christ"), and (2) those who are unrighteous because they attempt to meet God’s standard of perfect righteousness “independent of the atonement” and “without the virtue of divine mediation.” (insert: Everyone else including Jews)
According to Ellen White, the two classes have their first representatives in Cain and Abel, and will coexist in the church to the end of time:
The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world. Cain thought himself righteous, and he came to God with a thank offering only. He made no confession of sin, and acknowledged no need of mercy. But Abel came with the blood that pointed to the Lamb of God. He came as a sinner, confessing himself lost; his only hope was the unmerited love of God (Christ’s Object Lessons, p. 152).
“By faith Abel offered unto God a more excellent sacrifice than Cain” (Heb. 11:4). Abel grasped the great principles of redemption. He saw himself a sinner. . . Through the shed blood [of a lamb] he looked to the future sacrifice, Christ dying on the cross of Calvary; and trusting in the atonement that was there to be made, he had the witness that he was righteous, and his offering accepted. . . . Cain and Abel represent two classes that will exist in the world till the close of time. One class avail themselves of the appointed sacrifice for sin; the other venture to depend upon their own merits; theirs is a sacrifice without the virtue of divine mediation, and thus it is not able to bring man into favor with God. . . .
Those who feel no need of the blood of Christ, who feel that without divine grace they can by their own works secure the approval of God, are making the same mistake as did Cain. If they do not accept the cleansing blood, they are under condemnation. There is no other provision made whereby they can be released from the thralldom of sin. . . . As Cain thought to secure the divine favor by an offering that lacked the blood of a sacrifice, so do these expect to exalt humanity to the divine standard, independent of the atonement (Patriarchs and Prophets, pp. 72, 73).