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。
With literally hundreds of crosses falling prey to overzealous local officials in Wenzhou and neighboring cities, the region once seen as a bastion of extraordinary religious freedom is now the subject of worldwide attention due to an equally extraordinary crackdown on its churches.
Chinese Church Voices is running a series of articles taken from a lengthy interview with a Reformed unregistered church pastor in China. The fact that the Christian website in China where the interview originated gave the topic such in-depth attention, and the fact that this particular pastor (and many others like him) are such strong advocates of Reformed theology, raise the question of why denominations have become so attractive to Christians in China.
Reformed theology has found fertile ground in China, particularly among urban unregistered churches.
Somewhere between my third and fourth trips to the bank to open a new account, it hit me. I realized why I was so frustrated. In my efforts to negotiate a system that seemed, to me, overly complicated, I had made a serious tactical error.
The past decade has seen a groundswell of passion among Christians in China to pursue cross-cultural ministry. A corresponding wave of activity among outside organizations and churches has aimed at equipping China's church for this task.
The past three decades have seen tens of thousands of Christians from outside China engaged in myriad activities aimed at serving the Chinese church and society. Today their role is changing. New skills – one in particular – are needed to work out what this role and what their relationship to China's church should look like in days to come.
For those in long-term service in China, one of the difficulties in discerning where things are headed politically and socially is knowing how to separate out significant long-term trends from those events that, while appearing important in the moment, may prove to be mere distractions. This is particularly true for those working with the church in China, who often attempt to "read the tea leaves," through the lens of religious policy and its immediate affect upon China's Christians.
Former Hong Kong Chief Secretary Stephen Lam has a unique understanding of "One Country, Two Systems," the policy whereby Hong Kong returned to Chinese sovereignty in 1997. As director of the office that oversaw the Handover ceremony and related events, Lam worked with both British and Chinese officials to write a significant chapter in China's contemporary history.
The notion of social renewal is a common theme among urban church leaders as they consider what it means for the church to take its place on the stage of society. The need for social renewal is linked to the recognition that there is currently no shared belief system among China’s people.
A decade ago David Aikman wrote Jesus in Beijing, provocatively subtitled "How Christianity is Transforming China and Changing the Balance of World Power."
Churches have been demolished in Wenzhou, Christian workers detained on the North Korean border, and a leading religious official proclaims that a "Chinese theology" is needed so that the church can serve socialism. These developments have featured prominently in the news in recent weeks, with more than a few commentators concluding that a crackdown on Christianity in China is underway or soon will be. However, a closer look at the events in question suggests otherwise.
篇者的话: 这篇文章的原文刊载于华源协作中文版夏号2014