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。
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.