NMLA Announced as Winners for The Museum of Jesus’ Baptism Competition
February 2026
We are delighted that our practice has been announced as the winner of the Malcolm Reading Consultants international competition The Museum of Jesus’ Baptism at Bethany, Jordan.
Our winning concept impressed the Foundation and the Advisory Panel with “its flair for multi-layered and immersive storytelling that focuses on communicating baptism’s power to offer spiritual renewal and new life.” In scale and form, the proposal answered the brief’s call for a museum that ‘evokes wonder and humility in the visitor and responds sensitively to the site’.
Dr Tharwat Almasalha, Chair of the competition’s Advisory Panel and Chair of the Foundation’s Board, said:
‘We congratulate Níall McLaughlin’s team on their proposal which excels in telling the story of baptism – highlighting its power to offer spiritual renewal and new life.
‘We look forward to celebrating the bimillennial of Christ’s baptism in 2030 with the opening of the new museum which promises to be an inspiration for Jordan, faith communities, and secular visitors worldwide.
‘This proposal responds sensitively to the luminous setting in the wilderness and the adjacent UNESCO site. Though modest in size and form, the design has exceptional resonance: it will be attuned to human and divine connections.
‘Together with the NMLA-led team we’re determined to create a museum that will be a global exemplar and acclaimed as a universal symbol of peace.’
The team commented “We are delighted to receive the news that we are the winners of the competition for the Museum of Jesus’ Baptism at Bethany, Jordan. It is an extraordinary site with a profound history. The brief was beautifully written, and the shortlist was exceptionally strong. We felt honored to be chosen to participate with such an interesting group.
‘The challenge of the design was to find a way to allow the architecture to mediate between a charged landscape and the sacred narratives that arose within it. It demanded a building that could work with allegory. At the same time, the project needed to use local labor, skills, and resources to achieve something with a sense of social responsibility and low carbon expenditure. We now look forward to working with the Foundation to develop the design in dialogue with enthusiastic local and international experts. We relish the opportunity to learn more about this beautiful country.’
Our team is supported by Engicon (Local Consultant); Kim Wilkie Landscape (Landscape Architecture); Nissen Richards Studio (Exhibition Design & Wayfinding); Studio ZNA (Lighting Design); and Arup (Daylight & Shadow Studies).
Reflections on Images of Heritage
October 2014
A few months ago I revisited my 5th year dissertation: “The Parthenon (Elgin) Marbles; their essence and their absence”, as the possibility of writing a joint article with my MSc supervisor arose. Reading it again after so long felt like meeting an old friend; familiar and at once curiously foreign.
The much-contested issue of the Parthenon (Elgin) Marbles is well known. Since 1965 it is the subject of international political debate while by the mid ‘80s, when the first official request to the British government for their reinstitution was made, it became a national issue. The British arguments for the non-repatriation are also well documented and until now neither the British Museum nor the British Government seem particularly keen to return them.
This however had not been the burning question in mind when writing the dissertation. Having assumed that they would not be returned (and not really questioning it as right or wrong) what intrigued me was how the building, having been proclaimed a catalyst for their return, would be designed to deal with their probable absence.
Until and including 2008 the widespread rhetoric was that the spaces must remain empty in anticipation of their return so as to remind the viewer that the museum will “remain incomplete as long as the Elgin Marbles sit in the Duveen Room of the British Museum”[1]. Upon the museum’s completion however the adopted solution was to exhibit casts of the missing pieces instead, “in order to suggest to the viewer how the monument might look like when complete”[2]
Having traced the history of the display of the Parthenon Marbles in Britain and at the British Museum (ranging from the ‘cabinet of curiosities’ approach through to a more modern curatorial attitude) and the influence they had had in its architecture, I approached the subject through a ‘semiology’ lens and considered the philosophy and meaning of ‘void’ while examining architectural examples of how empty spaces, when displayed correctly, can have a powerful meaning. The resulting conclusion was that even if the Parthenon Marbles were never exhibited within the new museums’ walls, their absent presence could still be felt through a careful portrayal of their void so as not to resort to a seemingly trite and rather defeatist attitude of using a plaque or indeed casts. Evidently, the message of the void would need to be conveyed in a way as to allow an ‘open’ reading while not being so ‘open’ that it prevents us from recognising in the message a formalizable structure.[3] An empty space would then not appear as “a deficiency, a failure to fill up a cavity or gap… but a bringing – forth.”[4]
Looking back now, the discourse was interesting if slightly self-righteous. Inadvertently, the conclusion reached could read as a glorified absence that would become a pressure vehicle for their return, because it is where they belong. But do we own heritage? Heritage is thought of as underpinning our roots and the importance we bestow on the material culture “plays a vital representational role in defining national identity”[5]; as such any discourse is incredibly complex and inherently political, so much so that it becomes personal.
When I first saw an image of the façade for the athlete’s residential building within the Stratford regeneration I thought it superficial, an ornament of post colonisation, almost hubristic. Reading Niall’s ‘Peplos: The dissimulating façade’ got me thinking about this more. When the Marbles were removed from the temple they began a different journey, their identity was altered “from deep walling elements to thin relief panels” while “their dissolution, replication and dispersal”[6] made them idealistically present but always lost [7]; they don’t ‘belong’ anywhere. Maybe this facade should not be offending me but helping me to recognise the expression of appreciation for the ‘lost’ pieces of a timeless masterpiece that could almost read as a celebrated protest.
…
[1] Sands, H. (2008) “Henry Sands says Athens’ new museum is missing its Marbles” Acropolis Now [online] http://www.elginism.com/new-acropolis-museum/the-new-acropolis-museum-needs-its-marbles-to-complete-it/20080827/1289/ (Accessed 3rd March 2013)
[2] Plantzos, D. (2011) “Acropolismus”, Antiquity, no.85, p.623, [Online] http://antiquity.ac.uk/ant/085/ant0850613.htm (Accessed 9th October 2012)
[3] Caesar M. (1999) Umberto Eco: Philosophy, Semiotics and the Work of Fiction, Polity Press, Cambridge, p.65.
[4] Leach N. (1997) Rethinking Architecture: A Reader in Cultural Theory, Routledge, Taylor & Francis group, London, p.123.
[5] Smith, L. (2006) Uses of Heritage, New York, Routledge, p.48
[6] McLaughlin, N., (2012) “Peplos: The Dissimulating Façade”in Archithese.
[7] Ibid.
Pinelopi Antoniou studied at the University of Cambridge and the Edinburgh College of Art. She holds a BArch (Hons) and a Diploma in Architecture. She was nominated for the RIBA President’s Medal in 2005. She joined Niall McLaughlin Architects in 2013 and has worked on a private house in London, a private house in the Cotswolds and is currently on the Outpatients building in Oxford.