Entering into service as a Shinto priest, known as kannushi or shinshoku, generally involves a combination of formal study, practical training, and recognition by the institutional body that oversees most shrines. Candidates are usually expected to be of good moral standing and to possess sufficient cultural and linguistic fluency to handle classical texts and ritual language. The most common route is through universities or institutions approved by the Association of Shinto Shrines (Jinja Honchō), such as Kokugakuin University or other affiliated programs in Shinto theology. In these settings, students study Shinto history, mythology, ritual practice, classical Japanese, and the etiquette and administration required for shrine life. This intellectual formation is not merely academic; it prepares the candidate to stand within a living tradition and to speak its language—both literally and spiritually.

Alongside classroom study, there is a strong emphasis on hands-on training at active shrines. Aspiring priests assist with daily rites, seasonal festivals, and life‑cycle ceremonies, learning how to perform purification, recite norito (ritual prayers), and handle offerings to the kami. They also become familiar with shrine administration, from maintaining the sacred precincts to engaging with the local community. Upon completing the required education and practical training, candidates seek certification from Jinja Honchō, often through examinations that test theology, ritual procedure, and classical literature. Successful candidates receive qualification at specific priestly ranks and then become eligible for appointment to particular shrines, where their role and responsibilities depend on the shrine’s size, needs, and internal hierarchy.

There also exists a more hereditary and apprenticeship-based path, especially at family shrines where roles are traditionally passed down through generations. In such cases, sons or daughters of priests may begin assisting from a young age, absorbing local ritual forms, shrine customs, and the ethos of service directly from senior clergy. Even in these contexts, however, many still undertake formal courses or certification programs to align with the broader standards of Jinja Honchō. Within the priesthood there is a graded rank system, beginning with lower-ranking assistants and progressing through levels such as gonnegi, negi, and ultimately gūji, the head priest. Advancement through these ranks typically requires further training, examinations, and years of dedicated service.

Shrine life also includes roles that, while not always on the same formal track as priests, are integral to the religious community. Miko, often young women serving as shrine maidens, are trained on site to assist in rituals, perform sacred dance and music where required, and help with amulets, talismans, and the reception of visitors. Their service is usually more limited in duration and does not necessarily constitute a lifelong clerical vocation. Other lay staff handle office work, maintenance, and the practical aspects of shrine operation, learning procedures and etiquette through on-the-job training. Taken together, these various pathways and roles reveal a religious vocation that is both structured and organic, rooted in institutional standards yet deeply shaped by lineage, locality, and lived practice.