You may have heard this about Turoyo, though the situation is slightly different from what you describe.
Turoyo is a Neo-Aramaic language, mostly spoken by Syriac-Orthodox Christians. In the 1970s, Turoyo-speaking immigrants in Sweden obtained governmental support for promoting Turoyo as a minority language. They developed a writing system (previously, Turoyo was unwritten) based on the Latin alphabet.
However, Turoyo is similar to Syriac which is used by the Church. This language has its own script. To some people, Turoyo felt as a corrupt form of Syriac, and the identity of the church was intertwined with the Syriac writing system. Therefore, the Church and some other organizations opposed the developments in Turoyo.
You can read more about this in S. Bednarowicz (2017), 'Translation as Corpus Planning: The Little Prince in the Neo-Aramaic Minority Language Turoyo', in Moving Texts, Migrating People and Minority Languages, specifically sections 3 and 4:
At the beginning, the Swedish project for the Turoyo language gained acceptance and great interest among Turoyo speakers. However, there were also critics of this initiative. The main opposition was on part of the Church and some national organizations (Arnold 2005: 86–87). The Church promoted using the Syriac language as the only literary medium. Although it supports the modernization of vocabulary and regularly organizes Suryoyo courses in church schools, for many churchmen Turoyo was nothing else but a corrupt form of Syriac. The use of the Latin script was another factor that discouraged the Church from supporting the Swedish project, since the Syriac script (especially serto) is considered to be an integral part of Church identity (Talay 2002: 74). As far as the national organizations are concerned, they perceive the emergence of the new language as an attempt to divide the nation. There are currently two main national movements among Turoyo speaking Christians, that is Assyrians and Arameans,4 and they are in state of permanent struggle.