Mormon’s account of the Savior’s visit gives a somewhat different account of the calling of the twelve:
And the Lord said unto him: I give unto you power that ye shall baptize this people when I am again ascended into heaven. And again the Lord called others, and said unto them likewise; and he gave unto them power to baptize.
And he said unto them: On this wise shall ye baptize; and there shall be no disputations among you. (3 Ne. 11:21–22)
3 Nephi 12:1 confirms that these chosen to baptize are the twelve. The apparent differences are related to their different functions. Third Nephi emphasizes their authority to baptize, but Moroni, not 3 Nephi, gives the wording of the ordinance. 3 Nephi records doctrine; Moroni records the practice. The fact that Moroni is quoting the Messiah’s words in the ordination strongly suggests that these practices were traditional, not a specific instance. In this case, the point is not just that the Messiah said these words but that they are the model when priesthood bearers confer it on others.
The fact that “he called them by name” personalizes the ritual, an aspect continued in modern practice in any priesthood function. This practice would originate in the same root as using Yahweh-Messiah’s name as the enabler of the action. Names were important in the ancient world, heightening both the importance and intimacy of the situation. (See commentary accompanying Mosiah 5:8.)
The instruction to “call on the Father in my name, in mighty prayer” establishes the connection to the source of power (God) before conferring that authority on another. The power comes from God through the agency of Christ’s name. Christ’s atonement gives us the right to approach God in prayer; therefore, we use Christ’s name to symbolize the atonement we have accepted.
The Savior further notes that it must be a “mighty” prayer. Although he does not define the term, we certainly understand that it requires a greater effort than rote prayer. God’s response to that prayer means that “ye shall have power” to confer the Holy Ghost “to him upon whom ye shall lay your hands.” Part of the conferral of authority is physical touch: the laying on of the hands. Neither in 3 Nephi nor in this passage is the placement of the hands stated, but logically they would be on the head. In the Old Testament, anointing with oil is always done on the head (e.g., Ex. 29:7). Placing hands on the head would follow the same reasoning as anointing the head. Sacred actions are done to the head.
The New Testament makes it clear that the Holy Ghost was conferred by the laying on of hands:
Then laid they [the apostles] their hands on them, and they received the Holy Ghost.
And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money,
Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. (Acts 8:17–19)
And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. (Acts 19:6)
The Book of Mormon adds, to these New Testament texts, information about preparing for the ritual by fervent prayer and specifies that the spoken ordination includes calling the candidate by name and performing the act in Christ’s name.
The purpose of the ordinance is to “give the Holy Ghost; and in my name shall ye give it.” This rite confirms the receipt of God’s blessings following after baptism. In the Old World, it was evidence of Christianity. There is no reason to suppose that this ordinance was less important in the New World.
The Savior adds, “for thus do mine apostles”—presumably the apostles in the Old World, who would be performing these acts while Jesus was speaking to his disciples in the New World. This detail further confirms that the Messiah himself taught this mode of conferring the gift of the Holy Ghost in both worlds.