The issue of praying in a place with AZ stems from Moshe who exited Egypt, which was full of AZ, in order to pray (Ex. 9:29, cf. Rashi quoting Mekhilta). Yet in this case, there is no physical AZ in the room [and not all agree that Christianity is bonafide AZ, specially to-day (contrary to Rambam’s opinion, commentary to m. AZ 1:4 [“הנוצרית” should be inserted after “האומה” as in Qafih ed.], others did not maintain that any and all modes of Christianity is halachically considered AZ for a non-Jew)].
Nevertheless it can appear that one is bowing to the said images and therefore may be compared to bowing behind one’s rabbi or in front of a mirror. Yet, the basis for this is in a gem. (Ber. 27b) which is not unanimously agreed to as peshat of the gemara (cf. Rashi, Rambam TT 5:6, Kesef Mishnah and Bet Yosef YD §242, not like Tos. and others; see also Meiri for other explanations). Likewise, the mirror issue is the stringent opinion of Radbaz (§1178) and not Chazal or nec. other medieval poskim. This is important bec. on the other hand interrupting prayer (specifically berachot) is an issue of hefsek (cf. SA §104). Also, Rashba famously decided (resp. 1:177) that where a gentile holding an AZ enters into a Jewish person’s space the latter is not required to remove the AZ which does not belong to him and he did not admit.
And so, IMHO, in such a (hypothetical?) question where there is a non-physical image (monitor) displaying something which is not necessarily considered AZ (cross, religious images) in a room where somebody had begun praying prior to the display, one would be permitted to continue the ’amidah. If, however, it distracts his concentration he may motion to somebody to handle the monitor (cf. poskim on SA 104:1-2). Then, if for whatever reason it can’t be covered or turned off he may turn away or exit the room (cf. MB ibid. and others).
(If too “khop plop” and concise feel free to delete; started as a comment but exceeded the space.)