moggy lover,
You're right, I missed the qualification "physical" -- it was not in fine print though
However, afaik, the term "hell" in classical theology applies both to the intermediate and final state of the reprobate. The article from the old Catholic Encyclopedia is a good example: http://www.newadvent.org/cathen/07207a.htm
The poena sensus, or pain of sense, consists in the torment of fire so frequently mentioned in the Holy Bible. According to the greater number of theologians the term fire denotes a material fire, and so a real fire. We hold to this teaching as absolutely true and correct. However, we must not forget two things: from Catharinus (d. 1553) to our times there have never been wanting theologians who interpret the Scriptural term fire metaphorically, as denoting an incorporeal fire; and secondly, thus far the Church has not censured their opinion. Some few of the Fathers also thought of a metaphorical explanation. Nevertheless, Scripture and tradition speak again and again of the fire of hell, and there is no sufficient reason for taking the term as a mere metaphor. It is urged: How can a material fire torment demons, or human souls before the resurrection of the body? But, if our soul is so joined to the body as to be keenly sensitive to the pain of fire, why should the omnipotent God be unable to bind even pure spirits to some material substance in such a manner that they suffer a torment more or less similar to the pain of fire which the soul can feel on earth? The reply indicates, as far as possible, how we may form an idea of the pain of fire which the demons suffer. Theologians have elaborated various theories on this subject, which, however, we do not wish to detail here (cf. the very minute study by Franz Schmid, "Quaestiones selectae ex theol. dogm.", Paderborn, 1891, q. iii; also Guthberlet, "Die poena sensus" in "Katholik", II, 1901, 305 sqq., 385 sqq.).
According to theologians the pain of loss and the pain of sense constitute the very essence of hell, the former being by far the most dreadful part of eternal punishment. But the damned also suffer various "accidental" punishments.
- Just as the blessed in heaven are free from all pain, so, on the other hand, the damned never experience even the least real pleasure. In hell separation from the blissful influence of Divine love has reached its consummation.
- The reprobate must live in the midst of the damned; and their outbursts of hatred or of reproach as they gloat over his sufferings, and their hideous presence, are an ever fresh source of torment.
- The reunion of soul and body after the Resurrection will be a special punishment for the reprobate, although there will be no essential change in the pain of sense which they are already suffering.
As to the punishments visited upon the damned for their venial sins, cf. Suarez, "De peccatis", disp. vii, s. 4.