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The gemara in Zevachim 116b says that non-Jews may offer sacrifices even in our days, anywhere. Jews may not assist them but may advise them:

לפיכך כל אחד ואחד בונה לו במה לעצמו ומקריב עליה כל מה שירצה א"ר יעקב בר אחא אמר רב אסי אסור לסייען ולעשות שליחותן אמר רבה ולאורינהו [להו] שרי
Therefore, each and every gentile may, if he desires, construct a private altar for himself, and sacrifice upon it whatever he desires. Rabbi Ya’akov bar Aḥa says that Rav Asi says: Although it is permitted for gentiles to sacrifice offerings outside the Temple courtyard, it is prohibited for a Jew to assist them or to fulfill their agency in this matter, as sacrificing in this manner is forbidden for a Jew. Rabba said: But to instruct them how to sacrifice outside the Temple is permitted.

The gemara there continues with a case where it actually happened:

כי הא דאיפרא הורמיז אימיה דשבור מלכא שדרה קורבנא לרבא שלחה ליה אסקוה ניהליה לשם שמים אמר להו לרב ספרא ולרב אחא בר הונא זילו ודברו תרי עולמי גולאי וחזו היכא דמסקא ימא שירטון ושקלו ציבי חדתי ואפיקו נורא ממרא חדתא ואסקוה ניהליה לשם שמים
This is similar to that incident in which Ifera Hurmiz, the mother of King Shapur of Persia, sent an offering to Rava, with which she sent this message to him: Sacrifice this for me, for the sake of Heaven. Rava said to Rav Safra and to Rav Aḥa bar Huna: Go, take two gentile youths of the same age...

Well, that is very cool. Do we know stories from our times where someone advised one of the communities of Bnei Noach on doing this? Why or why not?
Btw, someone asked me: If we are not allowed to assist them, that implies that they are doing their own shechitah. Can a non-Jew do a valid shechitah on a non-Jewish korbon?

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The Yerushalmi in Megillah 13 records:

אנטונינוס שאל לרבי מהו לבנות מזבח א"ל בניהו וגנוז אבניו.

Antoninus [Marcus Aurelius?] asked R. Yehudah ha-Nasi if he can build a Mizbeah. He replied that he may so sacrifice, however that afterwards he should bury the stones.

R. Yehudah Zerahyah Segal (Semah Yehudah, vol 2, p. 146-147) citing the Mishneh la-Melekh (R. Yehudah Rosanes) explained the necessity of burying the stones as having been due to the potential for such an altar to be used for idolatrous worship down the line by others (this would have especially been the case in the Roman context). R. Segal explains that this is also why the Rambam emphasizes/elaborates in H. Ma'aseh ha-Qorbanoth 19:16 that this is permitted where one cultivates the gentile's proper worship of God (ומותר להורות להם וללמדם היאך יקריבו לשם האל ברוך הוא). R. Segal states:

לא די לו בזה שיסביר להם בקצרה הדינים של ההקרבה בבמה דידהו אלא עליו ללמדם ולהדריכם לשם ה' ודיניהם וכו' וכו' ולהשתדל למנוע כל תקלה שהיא מכל צד שהוא שתתכן לבא מאיזה סיבה וחכם עיניו בראשו לראות בראשית דבר איך יפול סוף דבר

It is insufficient that he simply explain to them succinctly the laws concerning sacrifice upon an altar rather it is incumbent upon him to teach them and guide them for the sake of God's name. And that he must exert himself to prevent any impediment/mishap that can arise for any reason. And the truly wise will apprehend at the outset what eventualities will come of the end of the matter.

Contemporaneously, I have never heard of any gentile groups approaching rabbanim for guidance in performing animal sacrifices. Cross-culturally, animal sacrifice were rather common in antiquity. However today, for most people in the western world (which is where the greater portion of self identified "Noahides" live) it is outside their frame of reference and is unlikely to therefore be something they'd self initiate or express an interest in. Were a gentile to seek out our assistance in such an endeavor, there would be (or rather should be) a great hesitancy to consider whether it would/could eventually lead to being utilized to draw people away from God rather than towards.

Given the great danger that a Jew may come to inadvertently engage in qodshim bahus (sacrificial slaughter outside the Temple Courtyard), and the danger for gentiles to eventually utilize such a bamah improperly, I suspect that facilitating such activities would not be a high-ranking priority of those rabbanim involved with Noahide communities. On the contrary, it would be something they'd properly be wary of.

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    Interesting. Maybe the reason to bury the stones is similar to why the Chashmonaim buried the avnei mizbei'ach that had been profaned and defiled ("ובאו בה פריצים וחללוה") by the Syrian Greeks (Middos 1:6). The gemara ('Avoda Zara 52b) mentions that the Chashmonaim could have gotten non-Jews to break up the stones and nullify their 'avoda zara status. Then the Jews could have technically used the stones as chullin, but that would have been inappropriate since they had previously been used for a sanctified purpose ("כיון דאשתמש בהו לגבוה לאו אורח ארעא לאשתמושי בהו הדיוטא")
    – Fred
    Dec 16, 2022 at 10:22
  • Wonderful comment. I am not clear why a Yerushalmi that describes someone who did it with no questions asked (as with the Bavli I brought, and same with the Rambam), should be the source for a admonition to be wary?
    – MichoelR
    Dec 16, 2022 at 14:28
  • @Fred great point, certainly apt for the season as well :) There are other rationales that others have posited for the interment as well. The קרבן העדה attributes it to: וגנוז אבניו דכיון שהוקדשו לשמים אסור להשתמש בהם להדיוט. Dec 16, 2022 at 15:32
  • @MichoelR it answers the question of why Rebbi instructed Antoninus to inter it afterwards... the ML"M and R. Segal are of the opinion that it was a forward looking instruction, though Rebbi was confident that Antoninus would properly perform a sacrifice and have his proper intent that it be used in the service of God, he could not be as sure that it would so be used in the future. Anticipating that it would/could come to be utilized improperly he instructed that it must be buried. Dec 16, 2022 at 15:32
  • @Deuteronomy So we could have them do that?
    – MichoelR
    Dec 16, 2022 at 17:45

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