As a direct consequence of the persecutions the entire experience of the Church was fluid for its first four centuries. That, of course, includes its liturgical practices. Communication, hindered as it necessarily was, made any standardization of practices in worship a slow process indeed. As in any police state, even in our own times, it was far more dangerous for large groups of people to move from place to place to exchange experiences directly than it was for single individual to convey messages to other groups.
Messages are far more readily concealed than are human beings.
When human beings must travel, it is rare for them to travel in concealment - concealed means of travel are rare indeed, and normally require at least the assets of a large corporation or a small state, even today. It ought not surprise anyone that for the first few centuries there were no hard, fixed rules on how the liturgy was to be celebrated, apart from the commonly accepted principles that certain fundamentals were essential. As, for example, the three main parts of the liturgy - the Offertory, the Consecration and the Communion. The precise rubrics of celebration were rather less important. Those gifts were what kept the clergy alive, for the clergy were the most hunted, and could not afford to be seen in public life, with 'normal' occupations and 'normal' lifestyles.