When the Church claims that it deals with the remains of no ordinary people, but with the relics of saints, it does not suggest that the saints have not been ordinary people during their earthly life, but rather than now, after they have been glorified by God and the Church, are dealt with as being sacred, holy, saintly. In the context of this, the Church has to be sure that what she gives to the faithful to venerate, that is, to kiss in a pious manner, indeed belongs to a saint, indeed is a holy relic.
Having said that, I must add that I, myself, am convinced beyond any doubt that the Yekaterinburg remains are INDEED those of the IF. My comment only aims to clarify what the statement of the Church means, based on the Orthodox tradition and understanding, regardless of the fact that in this case there shouldn’t be any doubts. But that’s another story, irrelevant to the concept of how does the Church understands the definition of a saint.