It might be more accurate to say that all mainstream Christian teaching is that hell is an actual place, with actual pain, and actual awareness of that by the souls in it. In this question, the word 'physical' is stressed. Think again about Jesus' speaking of Lazarus dying and finding himself in bliss "in the bosom of Abraham" and the rich man dying and finding himself in torments in hell (Luke 16:19-31). Read the whole account and note that the two men had left the physical realm and were in a spiritual realm.
Certainly, mainstream Christianity has always taught the reality of heaven and hell, and of the spirits of the dead returning to God (Ecclesiastes 12:6-7), some souls experiencing bliss while others are tormented in hell. In both cases, bodies are spoken of in the Bible. Yet as physical existence is the only one we have experienced, Jesus wisely used words we understand to describe a state we cannot possibly understand until we find ourselves in that state. He used the strongest words possible to convey the horror of ending up in hell, words like 'torments, in flames'. 'Weeping' and 'gnashing of teeth' are other descriptions.
Hell is horribly real. Worryingly, though, some unChristian ideas about hell have been absorbed by much of mainstream Christianity, for instance, some Islamic teachings. But that is not to be gone into here. Let me quote from a Reformed Protestant source that details its views, starting with the relevant part of its Confession XXXII 'Of the State of Men After Death, and of the Resurrection of the Dead':
"1. This section of the Confession teaches us (1) that at death the
physical bodies of all men alike return to dust and see corruption,
(2) that the souls of all men then enter upon the intermediate state,
(3) that the intermediate state differs as respects the righteous and
The resurrected body of Lazarus was not like unto that glorious body
which will be his, and ours, on the resurrection day, if we believe in
Jesus (1 Cor. 15:36,37)... At the resurrection, the body will be at
last delivered also, to be reunited with the soul, and both body
and soul will be spiritual. This does not mean that the body will not
But the wicked are dead already in this life, both in body and soul.
The soul is dead from the very beginning of its natural existence
because it is derived from Adam. All men are by nature 'dead in
trespasses and sins' (Eph, 2:1f.) But the unbeliever remains dead. And
his physical death merely marks an advancement into death as a more
complete experience. Unbelievers are already without God and without
hope in the world, and yet - in the world - still enjoy some of God's
common blessings. But at the time of physical death, they lose even
that which they have. Then, there are no more blessings of any sort to
alleviate the torment and darkness of their condition. Neither is
there any longer a free and gracious invitation of God to salvation
through Jesus Christ. All hope is now abandoned. The soul descends
into hell. Yet the condition and place of the wicked souls of
unbelievers after physical death, and prior to their resurrection, is
not a totally new development. It is rather the complete
manifestation, the full development, of that condition of soul which
began with natural birth in a lost and sinful condition. The wrath of
God remains on them. But now it comes to full expression. But even
this intermediate state, in which the soul alone reaches mature
development in sin and experiences the unalleviated consequences of
sin, is not the full manifestation of the damnation of the wicked.
That must await the resurrection of the body. Then, and only then, can
the reconstituted man experience the physical and spiritual torment
that God has reserved for them that are not his. Thus, paradoxically
enough, physical death has the effect of delaying not only the full
perfection and joy of the righteous but also the full misery and
suffering of the wicked." The Westminster Confession of Faith for
Study Classes, pp.253-4, G.I. Williamson, Presbyterian and Reformed
The official doctrine of Hell in Catholicism is detailed in D 16, 40, 429, 464, 693, 717, 835 and 840. It upholds hell's eternity against the doctrine of the apocatastasis as put forward by Origen and other ancient writers (D 211). Here are just a few quotes from the Catholic source below:
"Jesus, like the Baptist, spoke in his eschatological menaces of hell
as the eternal place of punishment, prepared not only for the devil
and his angels (Mt25:41) but for all who have rejected the salvation
offered by God. It is the punishment of their unbelief and refusal to
repent. He speaks of hell as a place where eternal, unquenchable fire
burns, where there is darkness, howling and gnashing of teeth... St.
Paul speaks of hell in abstract theological terms as eternal
destruction, ruin and loss...
A certain distinction is made between the loss of the vision of God
and the pain of sense (D 410), but apart from this there is no
official declaration on the nature of the pains of hell...
The metaphors in which Jesus describes the eternal perdition of man as
a possibility which threatens him at this moment are images (fire,
worm, darkness, etc.) taken from the mental furniture of contemporary
apocalyptic. They all mean the same thing, the possibility of man
being finally lost from God in all the dimensions of his existence.
Hence it can be seen that the question of whether the 'fire' of
hell is real or metaphorical is wrongly put, since 'fire' and
suchlike words are metaphorical expressions for something radically
not of this world... This does not mean that 'fire' is to be given
a 'psychological' explanation. ...It also follows that speculations
about the 'place' where hell is to be found are pointless. There is no
possibility of inserting hell into the empirical world around us...
The just God is 'active' in the punishment of hell only insofar as he
does not release man from the reality of the definitive state which
man himself has achieved on his own behalf, contradictory though this
state be to the world as God's creation. Hence the notion of
vindictive punishment, such as inflicted by political society on those
who infringe social order, is not at all suitable to explain the
doctrine of hell." Encyclopedia of Theology, pp.602-4, article by
Karl Rahner, Burns & Oates, 1981 [Bold emphases mine]
Hence it can be seen that these two mainstream Christian groups are in agreement on those points (although they differ in some other aspects, but not regarding the points raised in this question.)