Wasn’t this whole issue settled way way back in 787 at the Second Council of Nicaea?
As the sacred and life-giving cross is everywhere set up as a symbol, so also should the images of Jesus Christ, the Virgin Mary, the holy angels, as well as those of the saints and other pious and holy men be embodied in the manufacture of sacred vessels, tapestries, vestments, etc., and exhibited on the walls of churches, in the homes, and in all conspicuous places, by the roadside and everywhere, to be revered by all who might see them. For the more they are contemplated, the more they move to fervent memory of their prototypes. Therefore, it is proper to accord to them a fervent and reverent adoration, not, however, the veritable worship which, according to our faith, belongs to the Divine Being alone — for the honor accorded to the image passes over to its prototype, and whoever adores the image adores in it the reality of what is there represented. (
Source.)
St. John of Damascus (+749) has a wonderful treatise (which you can read for free online
here) on the veneration of holy images. St. John goes to great pains to distinguish between the veneration of an image, which is passed through to its prototype, and true worship, which is due only to God. He also explains at length how the rejection of images, statutes, etc., is essentially a rejection of the Church’s teaching that Christ actually became a man incarnate and lived among us.