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Title: Snallygaster 2026: Great Beer, Big Flavor, and a Purpose

Beverage Chronicles explores the FDA’s push for clearer caffeine labeling before Katie Johnson talks with Greg Engert about Snallygaster, Washington, D.C.’s massive beer festival. The October 10 event brings hundreds of beers, international brewers, music, family activities, and support for sustainable-food nonprofit Arcadia.

From Caffeine Warnings to Snallygaster: Craft Beer, Community and a Festival Built to Give Back

Caffeine Labeling and Consumer Awareness

Gary opens the episode with a short discussion of caffeine labeling, saying caffeine appears in coffee, energy drinks, pre-workout products and even snacks. He explains that the FDA is concerned that consumers may be taking in more caffeine than they realize, especially when products contain pure or highly concentrated caffeine powders or liquids. According to Gary, a teaspoon of some concentrated products may equal the caffeine in 20 to 50 cups of coffee. He says the agency wants clearer serving information and stronger warnings when multiple caffeine sources are combined. Gary emphasizes that the stated goal is not to ban caffeine, but to make potentially dangerous doses harder to consume accidentally.

The Growth of Snallygaster

Katie introduces Snallygaster as a Washington, D.C. beer festival returning for its 14th year with hundreds of beers and a large roster of producers. Greg Engert explains that the event grew out of an Oktoberfest held behind Rustico in Alexandria, Virginia, beginning in 2007. He recalls attendance growing from roughly 1,000 people in the first year to about 5,000 by the fifth year, eventually outgrowing the parking-lot setting. After moving the concept into Washington, D.C., Snallygaster began in 2012 and spent several years in Navy Yard locations. Greg says the festival ultimately moved to Pennsylvania Avenue between Third and Seventh Streets in 2018 and now sells out at about 8,000 guests.

Brewers, Rare Beers and Personal Interaction

A major theme of the interview is the value of having brewers personally present at the festival. Greg describes how beer-festival culture has changed over time and says that during craft beer’s especially intense period from roughly 2012 to 2018, rare beers could attract significant interest. He explains that brewers now often have more opportunity to travel, meet guests, connect with distributors and spend time with one another. Snallygaster uses volunteers to help brewers pour and take breaks during the event. Greg says one of the festival’s distinguishing features is that attendees can taste many beers directly with the people who made them.

Intentional Curation and Variety

Greg explains that selecting breweries for Snallygaster requires balancing longstanding relationships with the need to keep the event fresh. A core group of brewers returns because of their quality and history with the organizers, while roughly 50 breweries may be rotated from year to year. He says quality comes first, followed by geographic representation and variety in ABV and beer styles. The organizers do not want the festival dominated by hazy IPAs, imperial beers or any single category. Instead, the goal is to offer a mix that includes classic styles, nuanced beers, barrel-aged selections and producers from local, national and international markets.

Arcadia and the Festival’s Community Mission

Katie and Greg devote a substantial portion of the interview to Arcadia Center for Sustainable Food and Agriculture, the primary beneficiary of Snallygaster. Greg says the organization works to increase access to healthy local food through a food hub and mobile market buses that reach communities with limited access to fresh produce while accepting SNAP and other benefits. He also describes summer programs for children and a farming program designed to train veterans for agricultural work after military service. Greg says Snallygaster pays for the beverages served at the festival, which allows the organizers to work with independent producers rather than depending on large brewery marketing budgets. After expenses, he says festival profits go to Arcadia, making the event an annual fundraiser as well as a beverage festival.

Changing Beer Culture and a Broader Festival Experience

Greg closes the interview by describing a shift in beverage culture from the pursuit of rare, strong and highly hyped beers toward renewed interest in lagers, cask ale and classic styles. He also says consumers are branching into cocktails, wine and nonalcoholic drinks, and Snallygaster has broadened its offerings accordingly. In addition to beer and cider, he describes wine, whiskey, cocktails, nonalcoholic cocktails, NA beers, seltzers and hop waters, along with playful features such as cocktails dispensed from giant pumpkins and an ice luge. Katie notes that the event is also family-friendly, and Greg describes a daytime kids’ zone with bouncy houses and activities. The interview concludes with details for the October 10, 2026 event on Pennsylvania Avenue in Washington, D.C., and a reminder that the festival typically sells out.

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Guests, Michael Fallquist and Jonathan Berryhill

Happy Anyway: Grief, Joy, Boundaries, and the Journey Home to Yourself

A Tribute to Randee and a Life Oriented Toward Joy

Jennifer Elizabeth Masters dedicates the episode to her friend Randy, whom she describes as a devoted listener, spiritual teacher, minister, astrologer, and one of her strongest supporters. She remembers Randy as someone who consistently looked for love and joy even after a major stroke, impaired vision, mobility problems, dementia, and increasing dependence. Masters recalls concerts, pool parties, volleyball, “parking angels,” and Randy’s repeated belief that “things are getting better and better.” The tribute becomes a reflection on how joy can remain available even when circumstances are painful or deteriorating. Masters presents Randy’s life as an example of choosing to notice what is still good without denying what is difficult.

Grief, Caregiving, and Holding More Than One Truth

Masters speaks candidly about the emotional complexity of caring for someone whose needs are increasing. She acknowledges that she loved Randy deeply while also sometimes feeling tired, irritated, frustrated, and overwhelmed by the caregiving demands. Rather than treating those feelings as evidence of insufficient love, she argues that devotion and exhaustion can coexist. She says grief is teaching her that difficult moments do not cancel love and that love does not require rewriting the hard parts of a relationship. The episode repeatedly returns to the idea that the heart can hold grief, gratitude, frustration, tenderness, laughter, and love at the same time.

Dolly Parton, Transformation, and the Power of Boundaries

Masters connects Randy’s story with her discussion of Dolly Parton, emphasizing what she sees as a shared capacity to remain open to joy. She recounts Parton’s family background and describes the Imagination Library as an example of transforming a painful family experience into something constructive for others. Masters then tells the story of Parton declining an arrangement connected to Elvis Presley recording “I Will Always Love You” because of publishing-rights demands. She uses that story to frame boundaries as an expression of self-worth, especially when saying no means giving up something deeply desired. From there, she challenges listeners to examine where they may be overgiving, tolerating disrespect, seeking approval, or surrendering pieces of themselves in order to be chosen.

Coming Home Through Self-Trust

A central theme of the episode is that many women become highly skilled at reading other people while losing touch with their own needs, desires, and internal guidance. Masters describes this outward focus as an intelligent response that may once have helped someone anticipate anger, criticism, distance, or unpredictability. The problem, she says, comes when the pattern continues and a woman can identify everyone else’s needs but struggles to answer what she herself wants. Coming home to oneself is presented as a series of small choices: pausing before answering, noticing bodily responses, speaking honestly, honoring a no, and allowing one’s own needs to matter. Masters emphasizes that self-trust is rebuilt through repeated evidence that a person can listen to herself and respond with respect.

From Awareness to Healing

Masters distinguishes understanding a pattern from actually changing it. She describes her work as going beneath the conscious story to examine beliefs, subconscious messages, emotional material, self-doubt, relationship patterns, and fears of being wrong, blamed, abandoned, or unloved. She references shadow work, hypnosis, NLP, Kundalini yoga, breathwork, intuitive and energetic practices as parts of her broader approach, while saying the methods themselves are not the heart of the work. The deeper aim, as she describes it, is to uncover the belief underneath the words, release what is ready to be released, and create a more authentic relationship with oneself. She pairs new internal language such as “I am whole” and “I am deeply loved” with concrete actions that provide evidence of self-trust rather than using affirmations to cover unresolved wounds.

Happiness as a Capacity and an Invitation to Choose Yourself

In the closing portion, Masters defines “happy anyway” not as constant cheerfulness or denial, but as the capacity to remain open to beauty while something painful is also true. She says people can grieve and laugh, miss someone and remember difficult moments, feel anger and return to peace, and love others without abandoning themselves. Returning to Randy’s example, she remembers her continued willingness to attend concerts, play volleyball, laugh with friends, and encourage others despite her declining abilities. Masters then invites listeners who recognize these patterns in themselves to consider deeper transformational work with her and to make one small self-honoring choice immediately. She closes by urging listeners to stop living as though they must become worthy, to remember the person beneath old expectations and fear, and to trust that their past is part of their story without allowing it to define what comes next.

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Ep248, How To Have Gods Life Living In You, Part 146, False Witnesses, Spiritual Warfare, and the Battle Over Truth

A Continuing Message About Truth, Salvation, and Opposition

Tony Alamo presents program 248 as another installment in his broader teaching about receiving what he calls God’s life through Jesus Christ and the Holy Spirit. He opens by stressing that copies of the program, Bibles, and ministry literature are offered without charge because salvation itself is free. He says the episode will continue material concerning Louis Tackwood, a jailhouse informant whom Alamo says was sent into his church and later converted. From the beginning, Alamo connects this story to his larger belief that government, media, and religious institutions form an Antichrist system described symbolically in the Book of Revelation. He repeatedly tells listeners that the Bible is the only reliable way to understand the world and distinguish truth from deception. These theological and political claims are presented as Alamo’s beliefs and interpretations rather than independently verified conclusions.

Israel, Exodus, and Alamo’s End-Times Interpretation

Before the Tackwood material, Alamo introduces a recording called “Exodus” and uses it to discuss Israel, the Hebrew people, and the Middle East. He argues from his interpretation of Scripture that the land belongs to Israel through promises made to Abraham, Isaac, and Jacob. He recalls a conversation with a United Nations worker aboard a ship traveling through the Mediterranean and says he told the man that lasting Middle East peace would not occur while the land dispute remained unresolved according to Alamo’s biblical view. He links the Exodus story, the Passover blood on the doorposts, and the future sacrifice of Jesus Christ, treating the blood imagery as a prophetic sign of the cross. He also compares ancient child sacrifice with abortion and other end-of-life controversies in modern America. This section leads directly into a prayer in which Alamo asks God to expose what he describes as a one-world religious, governmental, and media system.

Government, Waco, Media, and the Free-Speech Case

A lengthy section contains Alamo’s accusations concerning the federal government, Waco, the World Trade Center, President George W. Bush, the Vatican, and national media. He claims that federal agencies and officials were involved in attacks and conspiracies and says the public has been manipulated by repeated media coverage portraying him as a criminal. He recalls being arrested in Tampa and describes a separate court case in which he says he was accused of threatening a judge. According to his telling, attorney Jeff Dix argued that convicting Alamo over alleged words or thoughts would threaten freedom of speech for everyone. Alamo says the jury found in his favor and uses the case as an example of what he sees as the superiority of truth over fabricated evidence. The transcript preserves these statements as Alamo’s claims and recollections and does not independently verify them.

Louis Tackwood and Alleged Jailhouse-Informer Practices

The middle of the program returns to written material about Louis Tackwood. A reader, apparently addressed as Jeannie, reads claims that Tackwood worked with the Los Angeles Police Department’s Intelligence Division and Criminal Conspiracy Section and that informants could be paid or rewarded for generating accusations. The material alleges that Tackwood admitted setting up even a friend on a drug case and that he served little prison time despite an extensive record because of his usefulness as an informant. Alamo adds that he has received court files from prisoners he believes are innocent and says he has sometimes helped finance attorneys to review their cases. The reading then names Ira Reiner, Robert Foltz, Judge Robert Armstrong, other judges, law-enforcement agencies, and the Millers in connection with alleged efforts against the Alamo church. Because many of these are serious accusations, the corrected transcript clearly attributes them either to Alamo or to the written material being read.

IRS, Courts, and One-World-Government Claims

The Tackwood literature expands into allegations about the IRS, tax-exempt status, court procedures, attorneys, the U.S. Constitution, and international law. Alamo compares government behavior to a chameleon, a snake, mercury, termites, and other images to argue that institutions change tactics when challenged. The document claims the IRS deprived the church of fair procedures, rejected constitutional and biblical arguments, and used media and paid witnesses against the ministry. Alamo repeatedly interprets these disputes through his belief that Roman Catholicism, communism, international government, and the media are parts of a single Antichrist system. Two listener letters interrupt this material: one praises Alamo’s broadcasts from Tennessee, and another, from a writer in Nigeria, says the broadcast led him from Buddhism to Christianity and asks for a Bible. Alamo uses those letters to emphasize that the ministry’s stated objective is conversion and Gospel outreach rather than hostility toward individuals.

Church Authority, Repentance, and the Closing Invitation

In the final portion, the reader resumes a passage asserting that government agencies and media organizations have worked together against the Alamo church and that Christians should govern themselves according to biblical principles. The document cites passages from First Timothy and Romans about law and governing powers, while Alamo says corruption must ultimately be judged by God’s law. As the broadcast ends, he tells listeners that worldly institutions cannot provide their ultimate refuge and that salvation through Jesus Christ is the answer. He leads an altar-call prayer asking for mercy, forgiveness of sins, belief in Christ’s death and resurrection, and acceptance of Jesus into the heart. Sharon then gives instructions for requesting program 248 by website, mail, phone, or fax, with the CD or tape offered free of charge. Alamo closes by introducing what he identifies as the Hebrew national anthem, “Hatikvah,” saying he will sing it in Hebrew.

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