Yes, the Catholic Church states definitively that a specific person went to Hell, but likely not in the sense that you intend.

The english text of the Apostles' Creed used as part of the Mass of the Roman Rite since 2011 states "I believe [...] in Jesus Christ [...] he descended into Hell". The Catechism explains that "he descended there as Savior, proclaiming the Good News to the spirits imprisoned there" (CCC 632). Of course, the Church doesn't claim that Christ remained in Hell, as the Apostles' Creed continues "on the third day he rose again from the dead; he ascended into heaven". This does, however, fulfill in a very strict sense your query regarding whether the Church ever stated that a specific person certainly went to Hell.

Addressing instead what I assume to be your intended meaning, it's generally accepted among church scholars that it's impossible to say with certainty whether any specific person is in Hell. To gain a fuller understanding, it's helpful to first consider the Church's view regarding under which conditions a person goes to Hell. The Cathechism of the Catholic Church states, "Immediately after death the souls of those who die in a state of mortal sin descend into hell" (CCC 1035), and a little later, "God predestines no one to go to hell; for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end" (CCC 1037). These are statements the Church interprets strictly, which I'll return to in a moment.

What is absolutely clear to the church is that some people do certainly wind up in Hell. Pope John Paul II, in his 1994 book Crossing the Threshold of Hope, laments, "preachers, catechists, teachers [...] no longer have the courage to preach the threat of hell" (Hope 183). He states, "[T]he words of Christ are unequivocal. In Matthew’s Gospel he speaks clearly of those who will go to eternal punishment (cf. Matt. 25:46). [But] who will these be? The Church has never made any pronouncement in this regard" (Hope 186). This is probably as close as we can come to evidence supporting that such a statement has never been made in an official capacity.

The certainty of the Church that there are individuals in Hell is also supported by visions of several saints and devout Catholics. The visions given during the Marian apparitions in Fátima, Portugal in 1917 are particularly relevant, as they have been officially declared as "worthy of belief" by the Church in October 1930 by the Bishop of Leiria-Fátima. Sister Lucia, one of the children reportedly visited by an Apparition of Mary, writes in her Memoirs:

Plunged in this fire were demons and souls in human form, like transparent burning embers, all blackened or burnished bronze, floating about in the conflagration, now raised into the air by the flames that issued from within themselves together with great clouds of smoke, now falling back on every side like sparks in a huge fire, without weight or equilibrium, and amid shrieks and groans of pain and despair, which horrified us and made us tremble with fear. (It must have been this sight which caused me to cry out, as people say they heard me.)

The demons could be distinguished (from the souls of the damned) by their terrifying and repellent likeness to frightful and unknown animals, all black and transparent.

This vision lasted only a moment, thanks to our good Heavenly Mother who, at the first apparition, had promised to take us to Heaven. Without this promise, I think we would have died of fright. (Memoirs 165 - 166)

St. John Bosco, in particular, claimed a rather detailed and extensive vision on May 3, 1868. Describing various revelations given during his tour of Hell, he states, "As the veil lifted, however, I saw in the room a group of boys, all known to me" (Bosco 176). To the best of my knowledge, Bosco never publicly revealed any more specific information about these boys. His visions were never specifically addressed by the Church (likely becuase they were considered private revelations, an entire topic on it's own), though he was canonized in 1934 by Pope Pius XI.

Returning to the doctrine presented in the Catechism, we can examine in greater detail the qualification of "persistence in it [sin] until the end" (CCC 1037). The Diary of St. Faustina offers a crucial passage speaking to the level of persistence mentioned by the Catechism. This particular passage describes a conversation between Christ and a despairing soul.

Jesus: O soul steeped in darkness, do not despair. All is not yet lost. Come and confide in your God, who is love and mercy.

-- But the soul, deaf even to this appeal, wraps itself in darkness.

Jesus calls out again: My child, listen to the voice of your merciful Father.

-- In the soul arises this reply: “For me there is no mercy,” and it falls into greater darkness, a despair which is a foretaste of hell and makes it unable to draw near God.

Jesus calls to the soul a third time, but the soul remains deaf and blind, hardened and despairing. Then the mercy of God begins to exert itself, and, without any co-operation from the soul, God grants it final grace. If this too is spurned, God will leave the soul in this self-chosen disposition for eternity. This grace emerges from the merciful Heart of Jesus and gives the soul a special light by means of which the soul begins to understand (83) God‟s effort; but conversion depends on its own will. The soul knows that this, for her, is final grace and, should it show even a flicker of good will, the mercy of God will accomplish the rest.

My omnipotent mercy is active here. Happy the soul that takes advantage of this grace.

Jesus: What joy fills My Heart when you return to me. Because you are weak, I take you in My arms and carry you to the home of My Father. (Diary 1486)

Since it is unknowable how a soul will respond to Christ's calls, it is thus impossible to proclaim whether a person's soul will choose either eternal damnation or grace.

Judas of Iscariot is a commonly used example of this theme. Pope Benedict XVI, speaking to a general audience at St. Peter's Square on Oct 18, 2006, said of Judas, "Even though he went to hang himself (cf. Mt. 27:5), it is not up to us to judge his gesture, substituting ourselves for the infinitely merciful and just God." Plainly, the commission of suicide is considered a mortal sin separating one from the grace of God. Judas of Iscariot did hang himself, putting himself in a state of mortal sin. This we can be sure of. What we cannot know, however, is whether he persisted in this sin. We must allow for the possibility that between the time that he let go of the branch (or stepped off the stool), and the moment he drew his last breath, that during that brief period he may have repented and sought mercy. If he did, the Church must believe that God's grace was sufficient to wipe away his sins and bring Judas into eternal communion with Himself. Thus his fate cannot be known to us.

One last comment concerning Judas - there is some debate that Christ himself indicated that his betrayer in fact went to Hell. In John 17:12, Christ states, "While I was with them [the Disciples] in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled." In this passage, the "son of perdition" clearly refers to Judas Iscariot. Much discussion can be had regarding the exact origin and meaning of the phrase "son of perdition", which is largely beyond the scope of this question. It hopefully suffices to say that some theologians (not all Catholic, to be sure), claim that this description of Judas is a signal by Christ that he did not repent from his sins and ultimately resigned to Hell.

Sources

Catechism of the Catholic Church. Liguori, MO: Liguori Publications, 1994.

Paul, John, and Vittorio Messori. Crossing the Threshold of Hope. New York: Knopf, 1994.

Lúcia, Maria, and Luís Kondor. Fatima in Lucia's Own Words: Sister Lucia's Memoirs. Fatima, Portugal: Postulation Centre, 1976.

Bosco, Giovanni, and J. Bacchiarello. Forty Dreams of St. John Bosco: The Apostle of Youth ; from the Biographical

Memoirs of St. John Bosco. Rockford, IL.: Tan, 1996.

Faustina. Diary of Saint Maria Faustina Kowalska: Divine Mercy in My Soul. Stockbridge, MA: Marian, 2005.

The Bible: New International Version. Colorado Springs, CO: International Bible Society, 1984.

e: minor formatting adjustments

I've been thinking about this post since yesterday and I can't decide if you are talking about excommunication vs. some formal declaration of 'going to hell'. I haven't found any hits looking for any such tool that they have ever used.

Excommunication specifically is not a sentence to hell. It means separation of the individual from the sacrament of communion in the Church's semantics and canon law.