teopantlacatl.

Headword: 
teopantlacatl.
Principal English Translation: 

church attendant, cantor, seen mainly in the plural (plural = teopantlaca)

James Lockhart, Nahuatl as Written: Lessons in Older Written Nahuatl, with Copious Examples and Texts (Stanford: Stanford University Press and UCLA Latin American Studies, 2001), 234.

Nahua church officials

Sarah Cline, "The Testaments of Culhuacan," in James Lockhart, Lisa Sousa, and Stephanie Wood, eds., Sources and Methods for the Study of Postconquest Mesoamerican Ethnohistory (Eugene, OR: Wired Humanities Project, e-book, 2007.

Attestations from sources in English: 

niman teopantlaca momocazque 4 tºs = then the priests are to be given 4 tomines (San Bartolomé Atenco, 1617)
Beyond the Codices, eds. Arthur J.O. Anderson, Frances Berdan, and James Lockhart (Los Angeles: UCLA Latin American Center, 1976), Doc. 3, 58–59.

do felipeh de S[...]tiago teopatlaCa = don Felipe de Santiago, church attendant (San Antonio de Padua, Toluca Valley, 1733)
Caterina Pizzigoni, ed., Testaments of Toluca (Stanford: Stanford University Press and UCLA Latin American Center Publications, 2007), 229.

teopan tlacah = "'church people,' served in a variety of roles as sacristans, constables, notaries, and custodians"
Louise M. Burkhart, Holy Wednesday: A Nahua Drama from Early Colonial Mexico (Philadelphia: University of Pennsylvania Press, 1996), 81.

The Nahuatl noun doublet teopantlaca cuicanime may suggest that these mean the same thing. It is certainly worth watching how often we read about teopantlaca singing.
James Lockhart, The Nahuas after the Conquest (Stanford: Stanford University Press, 1992), 536, note 46.

Attestations from sources in Spanish: 

teopantlaca yc tlananquilizque ii tomines = y a los teopantlaca les den dos tomines para que canten (Cuernavaca, 1597)
Vidas y bienes olvidados: Testamentos indígenas novohispanos, vol. 2, Testamentos en náhuatl y castellano del siglo XVI, eds., Teresa Rojas Rabiela, Elsa Leticia Rea López, Constantino Medina Lima (Mexico: Consejo Nacional de Ciencias Tecnología, 1999), 302–303.

yn teonpantlaca cuicanime = los cantores del dicho convento (Tulancingo, México, 1577)
Vidas y bienes olvidados: Testamentos indígenas novohispanos, vol. 2, Testamentos en náhuatl y castellano del siglo XVI, eds., Teresa Rojas Rabiela, Elsa Leticia Rea López, Constantino Medina Lima (Mexico: Consejo Nacional de Ciencias Tecnología, 1999), 184–185.

Septiembre 1567 ypa[n] in mocuicamachtique teopantlaca pipilcuicatl in quimomachtique ompa teopa[n] momachtiaya yte[n]copa in totatzin frai Pe[dr]o de Gante (...) Auh in macehualcuicanime q'[ui]ntlaqualtiaya in teopa[n] tlaca ynic q'[ui]nmachtique. = Septiembre de 1567, entonces estudiaron el canto la gente de la iglesia [teopantlaca], estudiaron el pipilcuicatl; allá en el templo estudiaban por mandato de nuestro padre fray Pedro de Gante (...) Y la gente de la iglesia [teopantlaca] daba de comer en el templo a los cantores macehuales para enseñarlos. (ca. 1582, México)
Luis Reyes García, ¿Como te confundes? ¿Acaso no somos conquistados? Anales de Juan Bautista (México: Centro de Investigaciones y Estudios Superiores en Antropología Social, Biblioteca Lorenzo Boturini Insigne y Nacional Basílica de Guadalupe, 2001), 164–165.