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。
In the polarized political landscape, China garners near-universal disapproval. The instrumentalization of China's church distorts reality for political gain, linking it with domestic religious freedom issues. Genuine dialogue is needed to address complex concerns and avoid silencing Chinese Christian voices.
Now as China’s church reengages in mission, the question of how the gospel will be conveyed cross culturally and what kind of churches will result is central to the long-term success of the Chinese mission movement.
Through his testimony, many became acquainted with China’s suffering church. His story was one that needed to be shared, and by God’s grace it became a great source of encouragement to those who heard it. . . . There is another story, however, that could have been told if anyone had thought to ask.
The world in which Jesus grew up and spent his earthly life was in many respects a microcosm of our world today.
Rather than skirting uncomfortable China conversations, leaning into the narratives by which evangelicals seek to make sense of China and its church can uncover the biases and cultural assumptions standing in the way of a more authentic understanding of what it means to be citizens of God’s kingdom.
Legislation may technically render a host of Christian activities illegal, but these activities do not suddenly cease. While we may hear that “China” is clamping down on unregistered meetings or websites or online gatherings, the reality on the ground may tell a different story.
The key to the Western church’s ongoing effectiveness may well be its ability to learn from majority world believers, many of whom have experience in living out their faith in the face of political and cultural restrictions.
The promise of Christmas is not that everything changes tomorrow, but that change is possible through Christ…It begins with the transformation of human hearts.
Fulton discusses Xi Jinping’s “China Dream” that envisions a new role for China on the world scene. He looks at three arenas where Xi seeks to establish China’s superiority.
This thanksgiving glimmers with the hope that our engagement will help to complete the story…about what China is becoming. But what happens when we ourselves are the ones in need, with neither the opportunities nor the means to enter into the story in the way we thought we were supposed to?
Whether a century ago or today, whatever our China stories may purport to tell us about being apolitical, of “leaving our politics at the door” or “staying out of politics,” one of the hard lessons of history is that foreign Christian involvement in China is unavoidably political.
When our friendship storyline is out of step with the larger cultural narrative, whether in China or in the West, how do we as the body of Christ continue to build bridges of understanding?