1. ,One of two things can happen to allochthonous material once it enters a stream: it can be broken down or it can be transported downstream. The efficiency with which allochthonous material is used is the result of these two opposing factors: breakdown and transport. 2. ,The present synthesis of new and published studies at Coweeta Hydrologic Laboratory compares biological use versus transport for four categories of particulate organic material: (1) large wood (logs); (2) small wood (sticks); (3) leaves; and (4) fine particulate organic matter (FPOM). 3. ,Over 8_years, logs showed no breakdown or movement. 4. ,The breakdown rate of sticks (≤3_cm diameter) ranged from 0.00017 to 0.00103_day−1, while their rate of transport, although varying considerably with discharge, ranged from 0 to 0.1_m_day−1. 5. ,Based on 40 published measurements, the average rate of leaf breakdown was 0.0098_day−1. The leaf transport rate depended on stream size and discharge. 6. ,The average respiration rate of FPOM was 1.4_mg_O2_g_AFDM−1_day−1 over a temperature range of 6–22_°C, which implies a decomposition rate of 0.00104_day−1. Transport distances of both corn pollen and glass beads, surrogates of natural FPOM, were short (<_10_m) except during high discharge. 7. , Estimates of transport rate were substantially larger than the breakdown rates for sticks, leaves and FPOM. Thus, an organic particle on the stream bottom is more likely to be transported than broken down by biological processes, although estimates of turnover length suggest that sticks and leaves do not travel far. However, once these larger particles are converted to refractory FPOM, either by physical or biological processes, they may be transported long distances before being metabolized.

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Christian hope of resurrection requires that the one raised be the same person who died. Philosophers and theologians alike seek to understand the coherence of bodily resurrection and what accounts for numerical identity between the earthly and risen person. I address this question from the perspective of disability. Is a person with a disability raised in the age to come with that disability? Many theologians argue that disability is essential to one's identity such that it could not be eliminated in the resurrection. What anthropology undergirds these claims is not often explicated. I argue that Thomistic hylemorphic anthropology provides the best context to understand the human person such that disability is not essential to identity. In the resurrection, we shall become truly ourselves. The marks of disability may remain, but Thomistic anthropology expresses the coherence of bodily resurrection in which one may hope for healing which eliminates the disability but not numerical identity.

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