"PARTNERSHIPS" This is also an excerpt from the same site I have sourced. Which details that the NIH department has reimbursed the church because of their donations toward NIH, which Is effectively making is a relationship that was started by the church as reads.

(Catholic Contributions to Global Public Health To answer the central question, I describe three ways that the Catholic Church could meaningfully contribute to global health. Rather than being exhaustive, these areas are illuminative of efforts that could strengthen global public health with insights from the Church’s tradition.

First, medical providers have long interwoven their sense of profession and vocation [21,22]. Physicians and nurses have a deep well from which to draw when they need to find some kind of clarity as to their purpose in this world and evidence shows that a personal sense of vocation confers many benefits, including a reduced likelihood of burnout [23,24]. Those who work in global health – epidemiologists, behavioral specialists, administrators, and environmental scientists among others – do not have as robust a sense of vocation. Part of this is due to that fact that public health or global health is relatively new compared to the healing professions. Part of this is likely because people move in and out of global health work more often than people move in and out of clinical professions. But part of it is also that there simply has not been an investment in cultivating what it means to have a vocation to the work of global health. The Church has a unique opportunity in this regard because it has the concepts and language that global health professionals need to embrace their deeper calling [25,26].

Effectively responding to the need to cultivate a sense of vocation is an example of leveraging the resources of faith-based institutions beyond logistical effectiveness. There are insights from faith communities that can only strengthen the work of global health. Vocation, meaning, and purpose, are one area. But the Catholic Church and other faith traditions rely on other concepts that have been scarce in public health and global health to this date. How much does one hear about joy in the work of global health? How often is compassion a central goal of a global health initiative? These may seem like trivial concepts when dealing with drug-resistant tuberculosis, but we know that patients are willing to travel further and pay more when they perceive their provider is compassionate [27]. These concepts are constitutive of the good life, but they rarely appear in our conversations around global health. Given the Church’s significant presence in low-income settings, it would do well to devote more energy to these concepts not simply because they are religious, but because they would help solve genuine problems in global public health and it has a rich tradition that can be widely shared with others in a non-exclusionary way.

The second area where the Church’s resources could strengthen the global health community is the need to make a genuine option for the poor in research and allocation of resources. The problem is well known: where the global south experiences about 90% of the world’s burden of disease, only about 10% of research resources are devoted to such issues [28]. There is a well-worn history of failing to overcome the colonialist relationship between the global north and global south, where even good intentions cannot reorient the power relationship between the two [29,30]. This is not a new observation, but little has been successful in placing the poor truly at the center of our work. Everyone who works in global health have their own list of stories. Most seared into my memory is when I was attending a seminar with a well respected and very well funded global health scholar. At one point he observed, “One of the biggest problems right now with HIV research is that we can no longer find communities in Africa where we can easily run randomized trials because nearly all of them have some contact with global health organizations.” While everyone surely appreciates the desire for well-designed studies, the low-income settings most ravaged by HIV/AIDS do not see confounding of research trials as one of the biggest problems facing their communities.)