Relics include the physical remains of a saint (or of a person who is considered holy but not yet officially canonized) as well as other objects which have been "sanctified" by being touched to his body. The use of relics has some, although limited, basis in sacred Scripture. In 2 Kings 2:9-14, the prophet Elisha picked up the mantle of Elijah after Elijah had been taken up to heaven in a whirlwind. With it, Elisha struck the water of the Jordan, which then parted so that he could cross. In another passage (13:20-21), some people hurriedly bury a dead man in the grave of Elisha, "but when the man came in contact with the bones of Elisha, he came back to life and rose to his feet." In the Acts of the Apostles we read, "Meanwhile, God worked extraordinary miracles at the hands of Paul. When handkerchiefs or cloths which had touched his skin were applied to the sick, their diseases were cured and evil spirits departed from them" (19:11-12). In these three passages, a reverence was given to the actual body or clothing of these very holy people who were indeed God's chosen instruments—Elijah, Elisha and St. Paul. Indeed, miracles were connected with these "relics"—not that some magical power existed in them, but just as God's work was done through the lives of these holy men, so did His work continue after their deaths.

The veneration of relics of the saints is found in the early history of the Church. A letter written by the faithful of the Church in Smyrna in the year 156 provides an account of the death of St. Polycarp, their bishop, who was burned at the stake. The letter reads, "We took up the bones, which are more valuable than precious stones and finer than refined gold, and laid them in a suitable place, where the Lord will permit us to gather ourselves together as we are able, in gladness and joy, and celebrate the birthday of his martyrdom." Essentially, the relics—the bones and other remains of St. Polycarp—were buried and the tomb itself was the "reliquary." Other accounts attest that the faithful visited the burial places of the saints and miracles occurred. Moreover, at this time we see the development of "feast days" marking the death of the saint, the celebration of Mass at the burial place and a veneration of the remains.

After the legalization of the Church in 312, the tombs of saints were opened and the actual relics were venerated by the faithful. A bone or other bodily part was placed in a reliquary—a box, locket and later a glass case—for veneration. This practice especially grew in the Eastern Church, while the practice of touching cloth to the remains of the saint was more common in the west. By the time of the Merovingian and Carolingian periods of the Middle Ages, the use of reliquaries was common throughout the whole Church. The Church strived to keep the use of relics in perspective. In his Letter to Riparius, St. Jerome (d. 420) wrote in defense of relics: "We do not worship, we do not adore, for fear that we should bow down to the creature rather than to the Creator, but we venerate the relics of the martyrs in order the better to adore Him whose martyrs they are." During the Middle Ages, the "translation of relics," meaning the removal of relics from the tombs, their placement in reliquaries and their dispersal, grew. Sadly, abuses grew also. With various barbarian invasions, the conquests of the Crusades, the lack of means for verifying all relics and less than reputable individuals who in their greed preyed on the ignorant and the superstitious, abuses did occur. Even St. Augustine (d. 430) denounced impostors who dressed as monks selling spurious relics of saints. Pope St. Gregory (d. 604) forbade the selling of relics and the disruption of tombs in the catacombs. Unfortunately, the popes or other religious authorities were powerless in trying to control the translation of relics or prevent forgeries. Eventually, these abuses prompted the Protestant leaders to attack the idea of relics totally. Unfortunately, the abuses and the negative reaction surrounding relics has led many people to this day to be skeptical about relics.

In response, the Council of Trent (1563) defended invoking the prayers of the saints and venerating their relics and burial places. "The sacred bodies of the holy martyrs and of the other saints living with Christ, which have been living members of Christ and the temple of the Holy Spirit and which are destined to be raised and glorified by Him unto life eternal, should also be venerated by the faithful. Through them, many benefits are granted to men by God." Since that time, the Church has taken stringent measures to ensure the proper preservation and veneration of relics. The Code of Canon Law (No. 1190) absolutely forbids the selling of sacred relics. The Code also supports the proper place for relics in our Catholic practice. Canon 1237 states, "The ancient tradition of keeping the relics of martyrs and other saints under a fixed altar is to be preserved according to the norms given in the liturgical books" (a practice widespread since the fourth century). Many churches also have relics of their patron saints which the faithful venerate upon appropriate occasions. And yes, reports of the Lord's miracles and favors continue to be connected with the intercession of a saint and the veneration of his relics. In all, relics remind us of the holiness of a saint and his cooperation in God's work. At the same time, relics inspire us to ask for the prayers of that saint and to beg the grace of God to live the same kind of faith-filled life.

Simony is the deliberate intention and act of selling and/or buying spiritual goods or material things so connected with the spiritual that they cannot be separated from it. Simony is a violation of the virtue of religion, and a sacrilege, because it wrongfully puts a material price on spiritual things, which can be neither bought nor sold. The term is derived from the name Simon Magus who, in The Acts of the Apostles, tried to buy the power to confirm people in the Holy Spirit.

Simony can be easily found in todays antique stores and internet auction sites. Sellers state they are selling the theca (metal container that holds the relic) and the actual relic is a gift to the highest bidder. While some theca's and reliquaries are very ornate and expensive most are crafted from nonexpensive metals that range in price from 5 to 10 dollars. Yet one may search an auction site and find these same theca's in the price range of 50 to 300 hundred dollars. One auction site in particular claims their policy does not allow human body parts (including bone) to be auctioned on their website. They also state that these illegal items can in no way be attached (as a gift) to the actual item being auctioned. When Guardians of Holy Relics witnessed what was taking place we notified the auction site and was told they were not skilled in Roman Catholicism and they did not know exactly what it was that was being sold. Never the less simony in running rampant today as it has in the past. Guardians of Holy Relics has saved a few of these holy relics by contacting the seller and also the internet auction site. As of today Guardians of Holy Relics has shut down many auctions of holy relics as well.

Can. 1186 : To foster the sanctification of the people of God, the Church commends to the special and filial veneration of Christ's faithful the Blessed Mary ever-Virgin, the Mother of God, whom Christ constituted the Mother of all. The Church also promotes the true and authentic cult of the other Saints, by whose example the faithful are edified and by whose intercession they are supported.

Can. 1187 : Only those servants of God may be venerated by public cult who have been numbered by ecclesiastical authority among the Saints or the Blessed.

Can. 1188 : The practice of exposing sacred images in churches for the veneration of the faithful is to be retained. However, these images are to be displayed in moderate numbers and in suitable fashion, so that the christian people are not disturbed, nor is occasion given for less than appropriate devotion.

Can. 1190 §1 : It is absolutely wrong to sell sacred relics.
§2 Distinguished relics, and others which are held in great veneration by the people, may not validly be in any way alienated nor transferred on a permanent basis, without the permission of the Apostolic See.