by assimilation with O. Fr. _clergie_, Fr. _clerge_, from Low
Lat. _clericatus_), a collective term signifying in English strictly the
body of "clerks," i.e. men in holy orders (see CLERK). The word has,
however, undergone sundry modifications of meaning. Its M.E. senses of
"clerkship" and "learning" have long since fallen obsolete. On the other
hand, in modern times there has been an increasing tendency to depart
from its strict application to technical "clerks," and to widen it out
so as to embrace all varieties of ordained Christian ministers. While,
however, it is now not unusual to speak of "the Nonconformist clergy,"
the word "clergyman" is still, at least in the United Kingdom, used of
the clergy of the Established Church in contradistinction to "minister."
As applied to the Roman Catholic Church the word embraces the whole
hierarchy, whether its _clerici_ be in holy orders or merely in minor
orders. The term has also been sometimes loosely used to include the
members of the regular orders; but this use is improper, since monks and
friars, as such, have at no time been _clerici_. The use of the word
"clergy" as a plural, though the _New English Dictionary_ quotes the
high authority of Cardinal Newman for it, is less rare than wrong; in
the case cited "Some hundred Clergy" should have been "Some hundred of
the Clergy."

In distinction to the "clergy" we find the "laity" (Gr. [Greek: laos],
people), the great body of "faithful people" which, in nearly every
various conception of the Christian Church, stands in relation to the
clergy as a flock of sheep to its pastor. This distinction was of early
growth, and developed, with the increasing power of the hierarchy,
during the middle ages into a very lively opposition (see ORDER, HOLY;
CHURCH HISTORY; PAPACY; INVESTITURES). The extreme claim of the great
medieval popes, that the priest, as "ruler over spiritual things," was
as much superior to temporal rulers as the soul is to the body (see
INNOCENT III.), led logically to the vast privileges and immunities
enjoyed by the clergy during the middle ages. In those countries where
the Reformation triumphed, this triumph represented the victory of the
civil over the clerical powers in the long contest. The victory was,
however, by no means complete. The Presbyterian model was, for instance,
as sacerdotal in its essence as the Catholic; Milton complained with
justice that "new presbyter is but old priest writ large," and decl