傅邦宁博士是华源协作的创办人，并担任首任总裁，直至 2019 年卸任。
傅邦宁博士曾于 1995 年至 2000 年担任惠顿学院（Wheaton College）中国研究所执行主任；1987 年至 1995 年担任中国福音会（China Ministries International）美国分会创会主任；1985 年至 1986 年则任职于香港中国教会研究中心，负责英文出版物的编辑工作。
傅邦宁博士拥有南加州大学（University of Southern California）政治学硕士及博士学位，以及弥赛亚学院（Messiah College）广播、电视与电影学士学位。
傅邦宁博士长期关注中国发展，对中国教会及中国社会与政治现象有深入研究，并广泛撰文及授课。他著有 China’s Urban Christians: A Light That Cannot Be Hidden，并与 Luis Bush 合著 China’s Next Generation: New China, New Church, New World。
2006 年至 2017 年间，傅邦宁博士与妻子 Jasmine 居住于香港，目前定居美国加州北部。
傅邦宁博士目前负责协调一个宣教士关顾专业人员网络，为从中国差派至海外的宣教士提供支持。他也为其他机构提供咨询，帮助他们理解中国宗教政策所带来的影响。
Given the prevailing "persecution" narrative perpetuated in media reports about China, one could easily conclude a hostile, repressive regime poses the biggest threat to China's church. But is government persecution really what keeps believers awake at night? Or is the answer found within the church itself?
According to Rob Gifford, China Editor for The Economist, much has been written about the growth of the church in China, but to understand the church's impact we need to look beyond the numbers.
Recently I found myself in a discussion with several colleagues about what it takes to "partner well" in China.
When US Air flight 1549 landed unexpectedly in the Hudson River on January 15, 2009, the pilot, Captain Chesley "Sully" Sullenberger, III, became an instant hero. But there were other heroes on the Hudson River that day as well.
Most large consumer-facing companies realize that they will need China to power their growth in the next decade.
A previous generation of Chinese Christians, cut off from all outside contact and separated from their leaders, was forced to rely upon the Lord alone as they sought the way forward. This seeking after God was an important part of their maturing process, and their testimonies bear witness to his faithfulness. While acknowledging that China and its church are at a much different place today, it is nevertheless worth considering whether outside intervention may unintentionally serve to short-circuit the process by which God seeks to mature the current generation of Chinese church leaders.
"How many Christians in China?"
"Are believers still persecuted?"
The rigid control structures comprising the "box" within which China's church currently operates are often assumed to be merely a function of China's Leninist political system. Were this system to be dismantled, one might argue, the "box" would come apart and China's Christians would enjoy genuine freedom of religion.
China is in the midst of an education explosion.
Up until the beginning of this decade, China's elderly and young adult populations were growing at roughly the same rate.
We live in an era when partnership between the church in China and the global church is both desired and increasingly possible. The challenges facing the church in China have evolved significantly in recent decades A survey of these challenges may lead some to conclude that church life in China today is not that much different from church life in the West or among overseas Chinese communities in Asia. Postmodernism, urbanization, secularization, and family breakdown are endemic to industrialized and post-industrialized societies the world over. The difference for China is that it has experienced in thirty years what in most other nations has taken place over a century or more.
China's current policy on religion is spelled out in Central Party Document no. 19, "The Basic Viewpoint and Policy on the Religious Question during Our Country's Socialist Period," issued in March of 1982.