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。
Many of the China stories told by Christians inside and outside China are uplifting accounts of faith, of changed lives, and loving communities. There is clearly a disconnect between these voices and those that have unfortunately become mainstream within some evangelical circles. When it comes to their rhetoric about China and the Chinese, it is time for these Christian leaders to take themselves, as well as the gospel, seriously.
From the 2002 summer issue of ChinaSource Quarterly.
These narratives can also have a distorting effect upon those who employ them, for our China stories speak to more than simply what we think about China; they also reveal what we desire.
"It is curious, however, that to this day the Mao years remain the least studied period in the history of religion in modern China." This book helps fill that gap.
Welcoming a new reality even when it is at odds with the stories we have come to believe about China and about ourselves.
Thoughts about the violent demonstrations on the U.S. Capitol earlier this month.
Our China stories are not merely descriptions of an objective reality manifesting itself in the Chinese church; they speak to where we believe China’s church is (or should be) going.
In proposing that we need to get beyond the “persecuted church” narrative, I am not advocating . . . that we leave it behind completely, but rather that we recognize its limits.
It is possible to agree on many things about China, yet still talk past one another.
This enduring narrative of the TSPM is an integral part of the larger Persecuted Church narrative that continues to dominate conversations about the church in China both in Christian and secular circles.
A case could be made that, for many Chinese, Christianity provides credible responses to questions that Communism raises but is ultimately unable to answer.
With the media’s incessant focus on official persecution of the unregistered church in China, Fulton reminds us that it is often easy to forget the vibrant dimensions of Christian life playing out in China’s registered churches.