I have a dialog that should be in front of other dialogs.
Now it was in front of others only for a little while, before it
"disappeared". I've found out that it doesn't disapper. Instead, it is
"hiding" behind other dialogs.
What can I do to bring it to the front?
If it is merely hiding, set a style with a higher z-order than the "hiding"
controls. You will have to be consistent on setting z-order of all controls
to get this to work (or at least all controls involved in this fight).
--
Gregory A. Beamer
MVP, MCP: +I, SE, SD, DBA
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| Think outside the box!
|
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"Curious"
news:48146667-9f5c-4f39-8f07-d28876ce2111@e10g2000prf.google groups.com...
>I have a dialog that should be in front of other dialogs.
>
> Now it was in front of others only for a little while, before it
> "disappeared". I've found out that it doesn't disapper. Instead, it is
> "hiding" behind other dialogs.
>
> What can I do to bring it to the front?
Thanks!
no belief. The former fear to
lose Him; the latter fear to find Him.
263. "A miracle," says one, "would strengthen my faith." He says so when he
does not see one. Reasons, seen from afar, appear to limit our view; but
when they are reached, we begin to see beyond. Nothing stops the nimbleness
of our mind. There is no rule, say we, which has not some exceptions, no
truth so general which has not some aspect in which it fails. It is
sufficient that it be not absolutely universal to give us a pretext for
applying the exceptions to the present subject and for saying, "This is not
always true; there are therefore cases where it is not so." It only remains
to show that this is one of them; and that is why we are very awkward or
unlucky, if we do not find one some day.
264. We do not weary of eating and sleeping every day, for hunger and
sleepiness recur. Without that we should weary of them. So, without the
hunger for spiritual things, we weary of them. Hunger after righteousness,
the eighth beautitude.
265. Faith indeed tells what the senses do not tell, but not the contrary of
what they see. It is above them and not contrary to them.
266. How many stars have telescopes revealed to us which did not exist for
our philosophers of old! We freely attack Holy Scripture on the great number
of stars, saying, "There are only one thousand and twenty-eight, we know
it." There is grass on the earth, we see it--from the moon we would not see
it--and on the grass are leaves, and in these leaves are small animals; but
after that no more. O presumptuous man! The compounds are composed of
elements, and the elements not. O presumptuous man! Here is a fine
reflection. We must not say that there is anything which we do not see. We
must then talk like others, but not think like them.
267. The last proceeding of reason is to recognise that there is an infinity
of things which are beyond it. It is but feeble if it does not see so fa
which hides itself from their
view in the depths of their soul, inciting them to aim at rest through
excitement, and always to fancy that the satisfaction which they have not
will come to them, if, by surmounting whatever difficulties confront them,
they can thereby open the door to rest.
Thus passes away all man's life. Men seek rest in a struggle against
difficulties; and when they have conquered these, rest becomes insufferable.
For we think either of the misfortunes we have or of those which threaten
us. And even if we should see ourselves sufficiently sheltered on all sides,
weariness of its own accord would not fail to arise from the depths of the
heart wherein it has its natural roots and to fill the mind with its poison.
Thus so wretched is man that he would weary even without any cause for
weariness from the peculiar state of his disposition; and so frivolous is he
that, though full of a thousand reasons for weariness, the least thing, such
as playing billiards or hitting a ball, is sufficient to amuse him.
But will you say what object has he in all this? The pleasure of bragging
tomorrow among his friends that he has played better than another. So others
sw
plain that they purposely
concealed it, or that, if they did speak of it, their account has been
suppressed or changed.
788. "I have reserved me seven thousand." I love the worshippers unknown to
the world and to the very prophets.
789. As Jesus Christ remained unknown among men, so His truth remains among
common opinions without external difference. Thus the Eucharist among
ordinary bread.
790. Jesus would not be slain without the forms of justice; for it is far
more ignominious to die by justice than by an unjust sedition.
791. The false justice of Pilate only serves to make Jesus Christ suffer;
for he causes Him to be scourged by his false justice, and afterwards puts
Him to death. It would have been better to have put Him to death at once.
Thus it is with the falsely just. They do good and evil works to please the
world, and to show that they are not altogether of Jesus Christ; for they
are ashamed of Him. And at last, under great temptation and on great
occasions, they kill Him.
792. What man ever had more renown? The whole Jewish people foretell Him
before His coming. The Gentile people worship Him after His coming. The two
peoples, Gentile and Jewish, regard Him as their centre.
And yet what man enjoys this renown less? Of thirty-three years, He lives
thirty without appearing. For three years He passes as an impostor; the
priests and the chief