Christ's 'Uncoupling' Vs. Zarathustra's 'Lordly Dismissal'

In his explanation of Christian forgiveness, found in the section of his 'Fragile Absolute' called "Christ's Uncoupling," Zizek notes that Christ's famous motto (if someone slaps your right cheek, turn him to your left cheek also) is not some "stupid masochism" or "humble acceptance of one's humiliation," but rather an invocation of the holy ghost, a recognition of both ones own (Christ's) and ones enemys place in the religious community. Rather than slap his enemy back, Christ seeks to break the endless cycle of retribution which strives to balance the cosmic order but never can. In other words, Christ's act of forgiveness is an appeal to the universal realm, to what is common in man. This is what Zizek means by Christ's "uncoupling": no matter what ones particular place in the social order is, each individual is guaranteed a place in Christ's order. This, according to Zizek, is the desired motive behind Christian forgiveness.
It is this model of dealing with one's enemy that Nietzsche challenges in the parable called "The Adder's Bite" in Thus Spoke Zarathustra. Even though Zarathustra's initial impulse is to thank the serpent for poisoning him and bid him to repossess that poison (for "(the serpent) is not rich enough to present it to (him)") he is far from prescribing forgiveness. Rather, he says,
"When, however, ye have an enemy, then return him not good for evil: for that would abash him. But prove that he hath done something good to you."
Abashing one's enemy, we are to assume, serves to discourage him from further harming you by either embarrassing him (when you easily forgive him for something, he becomes confused and self conscious and eventually pitiful) or forcing him to flee out of impatience. But for Nietzsche this gesture of forgiveness (or non-interventionism), which, granted, still involves restraining one's desire to take an eye for an eye, is weak. He writes,
"should a great injustice befall you, then do quickly five small ones besides. Hideous to behold is he on whom injustice presseth alone."

So far, Nietzsche has given us two apparently contradictory pieces of advice when dealing with an enemy. The first starts to resemble 'christ's uncoupling' (instead of retaliating, Zarathustra spares the adder and returns to him his poison) but has different motives (the adder is not worthy of Zarathustra's retaliation as Zarathustra is too rich in spirit). This gesture is also known as Nietzsche's "lordly dismissal." The second is the encouragement of retribution, but only when this retribution is absolutely necessary and such action serves to better both oneself and one's enemy. We should remember that when Nietzsche advises us to "do quickly five small ones besides" he is not advocating senseless wrongdoing, or wrongdoing for the sake of wrongdoing. He is bidding his enemies a challenge, willing that they, like him, will be able to bear the injustices done to them. As he says, "if the punishment be not also a right and an honour to the transgressor, I do not like your punishing."

This desire that, in doing his enemies injustices, he hopes to improve them, is heard when he asks "where find we justice, which is love with seeing eyes?" He thus reveals that love, and not petty resentment or hate, is at the bottom of his skirmishes.

This brings us back to Zizek on Christian love of one's enemy.