Not end of story. It apparently remains a theologumenon. That is why it keeps on being painted. I would not buy one or commission one, but have you seen any canons condemning it?
Theologoumenon? Not at all.
It was condemned at the Seventh Ecumenical Council. The letter of St Gregory II of Rome to the iconoclast Emperor Leo the Isaurian, which was incorporated into the acts of that Council. An excerpt from this letter:
“Why do we neither describe nor represent the Father of the Lord Jesus Christ? Because we do not know what He is ... And if we had seen and known Him as we have seen and known His Son, we would have tried to describe Him and to represent Him in art.”
St John of Damascus, in his Exact Exposition of the Orthodox Faith
, and in his In Defense of the Holy Images
, and St Theodore of the Studion in his treatise on icons also condemn such imagery. They are by no means the only saints or Fathers who do the same.
Some selections from the Damascene:If we made an image of the invisible God, we would certainly be in error ... but we do not do anything of the kind; we do not err, in fact, if we make the image of God incarnate who appeared on earth in the flesh, who in His ineffable goodness, lived with men and assumed the nature, the volume, the form, and the color of the flesh...
If we made an image of the invisible God, we should in truth do wrong. For it is impossible to make a statue of one who is without body, invisible, boundless, and formless. Again, if we made statues of men, and held them to be gods, worshipping them as such, we should be most impious. But we do neither. For in making the image of God, who became incarnate and visible on earth, a man amongst men through His unspeakable goodness, taking upon Him shape and form and flesh, we are not misled.
It is impossible to make an image of God, who is a pure spirit, invisible, boundless, having neither form nor circumscription. How can we make an image of what is invisible? "No man hath seen God at any time; the only begotten Son who is in the bosom of the Father, He hath declared Him." (Jn. 1.18) And again, "No one shall see My face and live, saith the Lord." (Ex. 33.20)
Images are of various kinds. First there is the natural image. In everything the natural conception must be the first, then we come to institution according to imitation. The Son is the first natural and unchangeable image of the invisible God, the Father, showing the Father in Himself. "For no man has seen God." (Jn. 1.18) Again, "Not that any one has seen the Father." (Jn. 6.46) The apostle says that the Son is the image of the Father: "Who is the image of the invisible God," (Col. 1.15) and to the Hebrews, "Who being the brightness of His glory, and the figure of His substance." (Heb. 1.3) In the Gospel of St John we find that He does show the Father in Himself. When Philip said to Him, "Show us the Father and it is enough for us,"  our Lord replied, "Have I been so long with you and have you not known Me, Philip? He who sees Me, sees the Father." (Jn. 14.8-9) For the Son is the natural image of the Father, unchangeable, in everything like to the Father, except that He is begotten, and that He is not the Father. The Father begets, being unbegotten. The Son is begotten, and is not the Father, and the Holy Spirit is the image of the Son. For no one can say the Lord Jesus, except in the Holy Spirit. (I Cor. 12.3) Through the Holy Spirit we know Christ, the Son of God and God, and in the Son we look upon the Father. For in things that are conceived by nature, language is the interpreter, and spirit is the interpreter of language. The Holy Spirit is the perfect and unchangeable image of the Son, differing only in His procession. The Son is begotten, but does not proceed. And the son of any father is his natural image. Thus, the natural is the first kind of image.
It is worth noting that, in this treatise, St John refers constantly to his forebears among the saints and fathers to give authority to what he says.
Two more questions which should be asked:
1. Did God the Father become incarnate?
2. Does the Church celebrate any feasts dedicated to the Father alone?