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。
According to China Aid Association's 2013 Persecution Report, a total of 7,424 Christians were persecuted in China last year. This is not an insignificant number; 7,424 believers facing persecution is 7,424 too many. However, it is worth looking at this number a bit closer in order to put it into perspective.
In his work report at last month's annual meeting of the National People's Congress, Premier Li Keqiang, citing the growing toll which China's environmental crisis is taking on the economy, pledged to "declare war" on pollution.
China today has been variously described as an emerging superpower, an economic miracle, a totalitarian regime, a corrupt kleptocracy, a regional hegemon, a bellwether of the future, and a victim of its past. Each of these narratives contains a kernel of truth, yet none by itself begins to do justice to the complexities of China.
In a recent interview in the ChinaSource Quarterly, Purdue professor Yang Fenggang is quoted as saying that "the Chinese Christian church has become an institutional base for passing on transformed Confucian values to younger generations." Dr. Yang, a sociologist and Director of the Center on Religion and Society at Purdue University, does not necessarily see Confucianism and Christianity as being in competition with one another. Rather, he encourages Christians to seek common ground where possible.
The Spring 2014 issue of ChinaSource Quarterly takes up the topic of Confucianism'S resurgence in China and its implications for the church. Certainly not a new topic, the relationship between China's dominant worldview and the Christian gospel has been a perennial subject of discussion since at least the days of Matteo Ricci. Successive generations of Christians in China have asked the pertinent questions in different ways, some choosing to find accommodation between the two, while others find them to be mutually exclusive.
Last week I had two meetings in as many days regarding two proposed leadership training efforts aimed at Christians in China. Both were well thought through and grew out of decades of China experience.
The explosion of China's online Christian community has not only provided believers with a new platform for expressing their faith, it is also helping to meet practical needs within the Christian community. Recently Chinese Church Voices featured an article from the online Christian newspaper Gospel Times about Christian dating websites in China.
Chinese language learning opportunities have mushroomed in recent decades. For those seeking to work specifically with the church in China, however it is still not easy to find a program that covers both the requisite theological vocabulary and is accessible to non-native speakers.
Coming off another Great Wall visit, I am again pondering the paradox of the wall a paradox which is true of both the ancient one as well as the more recently constructed one.
In a recent post on Chinese Church Voices, a college professor who is a Christian contrasted his own life in China with that experienced by his father. His portrait of these two generations finds interesting parallels in the leadership of China'S church.
It is common journalistic shorthand to attribute any policies, economic action, or military behavior that appears to emanate from Chinese officialdom to "China."
China's "official" churches (those operating under the auspices of the Three-Self Patriotic Movement) are fairly often associated with terms such as "restrictive," "government-sanctioned," or even "Communist-controlled." Granted, one does not have to look too far within China's religious bureaucracy and its associated policies and practices to find evidence that would justify such notions. Unfortunately, however, the perception of the official church which these labels create tends to mask much of what is actually happening on the ground in TSPM-affiliated churches.