傅邦寧博士是華源協作的創辦人，並擔任首任總裁，直至 2019 年卸任。
傅邦寧博士曾於 1995 年至 2000 年擔任惠頓學院（Wheaton College）中國研究所執行主任；1987 年至 1995 年擔任中國福音會（China Ministries International）美國分會創會主任；1985 年至 1986 年則任職於香港中國教會研究中心，負責英文出版物的編輯工作。
傅邦寧博士擁有南加州大學（University of Southern California）政治學碩士及博士學位，以及彌賽亞學院（Messiah College）廣播、電視與電影學士學位。
傅邦寧博士長期關注中國發展，對中國教會及中國社會與政治現象有深入研究，並廣泛撰文及授課。他著有 China’s Urban Christians: A Light That Cannot Be Hidden，並與 Luis Bush 合著 China’s Next Generation: New China, New Church, New World。
2006 年至 2017 年間，傅邦寧博士與妻子 Jasmine 居住於香港，目前定居美國加州北部。
傅邦寧博士目前負責協調一個宣教士關顧專業人員網絡，為從中國差派至海外的宣教士提供支援。他也為其他機構提供諮詢，協助他們理解中國宗教政策所帶來的影響。
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?